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I—la—fc4

To the Reverend and defervedly Honoured

Dr. JOHN TILLOTSON

Dean of Sc. Tad's Church-Reverend Sir y

TH E Meffage on which this Epiftle cometh to you is, to in treat you to Prefent this Treatife to the next Convocation,and to endeavour their publick renunciation of Foreign Jurifdiftion, and their cenfurc of the Books that are written here for it. The Reafons of my request are,

I. The Canons condemn them, that deny the Convocation to be the Church of England Reprefentative : And they that have written for and promoted this Dodlrine and Defign, A 3 have

%he Epiftle Dedicatory.

hwc net only been Chief Men in the Church, but have laboured to fatten their Doctrine on the Church, which yet before the time of Bifhop Laud, the Church difclaimed and openly condemned; and took FqreignBifhops and Councils, for Brethren and a laudable means of Communion, while they did their proper work, but not by Jurifdidtion to be the Governpurs of us, and all Chriftian Kings and Kingdoms as their Subjects. And who can be Ignorant, that when at the prefent the Papift Bifhops are very Many to One Protectant Bifhop, they will accordingly carry k by their Votes in Councils: And it the Major Vote be the Collegium Pafto/um, that have the Chief Government in the Interval of Councils, we arc now Subjects to the Bifhops and Church of Rome : And if »'•:.• i-(>is?an Petrm Primus mud call

the

/be Efifiie Dedicatory.

the next Council, (or there mufl be none till all Chriftian Kings agree to call ic ) the prefent College is like to be long the Univerfal Ari-flocracy.

The Reprefentative Church of England is fo nearly concerned in this great Matter, both for the moment of it, and the imputation of this Defign unto it, that we cannot think they will lightly pafs it by without their cehfure.

Which will be; the more expected becaufc of the Owning of Dr. Beveridges Sermon to them, which, I have here examined.

Dr. Whitby s Reconciler of Prote-ftants efcaped not the Oxford cen-fure 5 and we hope the Reprefen-tative Church of England, will not be more favourable to Suh]euiion y which is more than Reconciling to the foreign Papi/is : Left they che-

A 4 rifli

/ m aptjue veciicatory,

srifli the Sufpicion that the defire of {o much Concord with France in (Church Conftitution and Government, will intimate a preparation to another Relation to them, which England cannot bear with eafe.

4nd we are loth to be difabled to confute the Separatifts, that will never be reconciled to the Church of England; if they can fay that it is revolted to a Subjeftion to the Pa-pifts.

But why ihould we doubt whether the Convocation will renounce that which both themfelves and all the Church and Kingdom are Sworn agamft 5 even all Ecclefiaftical Foreign Jurifdidlioa

JL The Reafons why I prefume p defire you to be the Man that ihall prefent this Book and Motion to them, Are i. Bccaufe it is faid dm Cuilom maketh the Dean of

The Efiftle Dedicatory.

Pauls ufually to be chofen the Prolocutor to the Lower Houfe. I fpeak but by hearfay , having never been one of them : ( For the Clergy of London choofing Mr. Calamy and Me for their Clerks, of that Convocation that made the Materials of the late differencing Impofit ions, Bifhop Sfo/-don by Prerogative excluded us to our great Eafe : and fo the City of London confenccd not by their Clcrh to any of thofe Adts.)

2. And you are the Man that Published that Excellent Book of Dr. Jfaac Barrow , which unanfwera-bly (againft Mr. Thomdike and fuch others) confuted the Pretences to a Foreign Jurifdidtion.

3. And you are known to be fo firm a Friend to Love, Concord and Peace, (like your Father in Law Bi-fbop Witkjns, who once by appoint* ment treated, and agrccv| with us in

a

The Epiftle Dedicatory.

a Uniting Form of Concord ) that j pay confidently expedt your beft Affiftance.

If any fhould be fo adverfe to this NecefTary Work as to turn it off by diverting to Accufation a-gainft me, or the Nonconformifts, I pray tell them how impertinent that is to the prefent Bufinefs: And if it be needful,-.(hew them my Treatife for National Churches, and that of hpijeopacy $ and my Englifh Nonconfomiity fiated and argued: And whereas I am faid to have refufed a Bifhoprick becaufe I was againft Epif-copacy, be it known that in \66i 9 the Pacificators never offered any thing lower than Archbifhop Vfhers Model of the Primitive Epifcopacy : And when the King's Declaration granted us lefs , we Publifhed a Thankful Acceptance. And I gave in Writing the Reafons of my Re-

fufal

The Epiftle Dedicatory.

fufal to the Lord Chancellor Hyde, t That If that Declaration were Confirmed hy a Law, I would be no Bijhop, becaufe 2 would not difable my felf to perfxpade as many 06 I could to Conformity, hy drawing them to fay that I did it for my own Ends. Which Anfwer fatisfied the Lord Chancellor. I think every Biihoprick in England hath Buried many of its Bilhops fince my refufal 5 who am now near Dying in the 76th Year of a Painful Life 3 and in-treat you though I be Dead to do this Office, for the Endangered Church of England\ and for your truly honouring Brother,

JRi. Baxter,

TO

TO THE

READER.

THis Book^ being Written at fever al times, mo ft of it many Tears ago, and fome lately, and anfwering many Perfons who ufe the fame Arguments, it hath one blemijh which I am a foamed of in the review : that is, The too oft repeating the fame things $ efpe-cially in my four Letters to Bijbop Gurr ing , occafioned by our oft repeating them in Conference. The thing is ufual in long Deputations, (as in the School' men , in Dr. Twiffe Find. Grat. and fuch others , the Advcrfary making it needful '5) But I am far from jufUfyin? it : Had I intended it as one orderly T>eatife at fir ft , and not mitten the

Tarts

To the Reader.

Tarts on fever alOccafions, or had I yet Time and Strength to have caft it into a more regular fhape it might have been parjly amended: But I had rather it came out thus than not at all: Whoever is difpleafed at it, by guilt or different judgment, I will pleafe my Confcience, vphofe Peace I find poffible and quiet-ting, while fuch Mens hath been neither hitherto to me.

1 know that Age and Natural Weak; nefs, hath been part of the Caufe of my forgetting oft that I had written the fame before. But while I confefs this Infirmity, I will tell the Reader two Stories for his ufe of it.

I read in a great Man that eft repeating in the Pulpit the fame thing, was a fign to the Hearers, that their Teacher fpa/^e not crudely and rajhly that he had never digefted or well flu-diedjior light things that he valued not: but that which he thought neceffary and had long confidered. I

To the Reader.

7 heard of a Preacher that would Heeds have his Servant tell him what Men [aid of his Preaching: And bei?ig urged {hit loth)--he faid $ They fay, Sir, that you very often repeat the fame things $ And to tell you the truth, I think it is too true : For the Iaft Day you repeated that which you had (aid divers Days before : Saith his Mafter, Tell me what it was ? He Paufed awhile, and faid, I remember not the words now: Saith his Mafter y Didft thou fo understand them as to tell me the Matter and meaning of them ? But he could tell neither: Nay then, faith his Mafler , I will repeat: them yet again for thy fake, and fuch as thou art: Till they are underftood and remembred I have not faid them oft enough, God be merciful to m Sinner s t

The

THE

CONTENTS

Of the Firft Part.

i A N Hiftorical Preface'.

•IJL Chap. I. The Proteftant Church of England is againft all Humane Vniverfai Soveraignty , 'Mq* . narchical and Ariftocratical , and againft alt foreign JurifdiEhion.

Chap. II. This whole Kingdom and Church is Jworn againft all Foreign Jurifdic~tion y and again ft all Endeavours to alter the Government ; andmuft not he Perjured,

Chap* III. What Endeavours were ufed by Papifts to bring England under a Foreign Jurifdiclion in 'King James s time. The Bifhop of Ambrun and others wrong him.

Chap. IV. Of the Papifts Endeavours in K. Charks time, and the great Injury they did him efpecially the Jrifli. Maimburgh Declaration of the But-chefs of York.

Chap. V* The Foreign Leaders of the £ngli(ij Conciliators who are for a Foreign*} urifdiclion. Ger for* for the fuffciency of Chrift's Law to rule the Church.

Chap. VI. Grotius'j Judgment in his own words.

Chap. VIL The fever al forts of Peace-maimers about Jt opiflj Contro vsrfics.

Chap. VIII.

The Contents.

Chap. VIIL The -pterin of ArchbiJhop^xovs^L

defending GrotillS. Chap. IX. The Judgment ofArchbiJhop Laud, as de+

livercd, I. By Br. Hey 1 in. 2. By himfelf Chap. X. Dr. Peter Heylin'/ own Judgment. Chap. XL The Judgment of Mr. Herbert Thorn-

dike. Chap. XII. The Judgment of Br. Sparrow Bijhop of

Norwich, and divers others. Chap. XIII. Bifiop Sam. Parker'* Judgment. Chap. XIV. Br. SzywdYs Arguments for a Foreign

JurifdiBion confldered. Chap. XV, XVI, XVII, XVIIL Four Letters to

Bifiop Guning about a Foreign Jurifditlwn* Chap XIX. Mr. H. DodwellV Leviathan again

Anatomized % and his Second Vart confideredialled

A Difcourfefor One Altar and One Priefthood. Chap. XX. Of Bean Th. Pierce ( and Dr. Ham*

mond cited by him.)

Chap. XXI. That this fort of Prelatifis who have been for a Coalition with, the French or Roman Church., have been the great Agents of all the Bi* aiding , Silencing , Persecuting Laws , which have brought and kept us thefe 27 Tears in our lacerate ftate.

Chap. XXII. How they have been ftopt, and what Banger there is yet of them.

Chap. XXIII. Foftfcript againfi Dr. Beveridge'*

Convocation Sermon,

CHAP,

copaey, and Liturgy, and Ceremonies, and Con. fortuity, are the things that make the greateft^ noife. But Jewel, BUf on , Hooker, &c. differed not about thefe, nor Sir Edwin Sandys, the Author of!, Enropa Speculum: Nor the Engliih Clergy and Par- |l 1 iaments in Bifhop Abbots days, who were of their ^ mind, when the Differences began to rife and threaten us.

§ III. It's certain that the fundamental, univer-fal Quarrel through the World, is between the followers of Cain and Abel, the Serpents and the Womans Seed, or the Servants of Satan and of Chrift: For the carnal mind is enmity to God, and neither is nor can be fubjed to his Law. Selfifh* nejs is the furn of wickednefs ; and Holinefs "of Moral good. Uniting in one God is poffible and fafe: But to the felpfij there are as many Religions and Ways, as fandy ielf-intereft requireth. Good men will'dogood, and bad men will do evil,under every Form of Government: Becaufe Great-Good men are fo rare, to keep Bad men from doing hurt, is not the fmalleft ufe of Laws. Good men of different Opinions can live in Love and Peace. I never knew any called Puritanes, who did not love and honour fuch Conformifls, as

^ jU<£Bifhop Jewel, A- Bifhop Grindal, A. Bifhop Abbot, J* 1 a s*tlA' -'Bifliop^;/kr, Bifhop Davenam, and many fuch 5

and fuch as Mr. Bolton, Dr. Sibbs, Dr. Prefton, Mr. Whateley, and all fuch other ; yea while they wrote againft fome of them (as Bifhop Morton y Hall, Downame, &c.) But what are the particular Quarrels ? § IV. Departing from the only Center and til ofUniverfalConcord, and devifins zxiVni-vzrjal Humans Soweraignty 7 hath fet the World in*

to

:

to mortal Difcord, on pretence of beift the only f way to Concord. Chriftonlyis the Head, the King, and Law-giver, and Judge of the whole : World: The Law of Nature, and facred infpired Apoflolical Scriptures, are his only Universal Law. Paftors by the Word, and Princes by the Sword (conjdyned where it may be) rule under him only in their feveral Provinces. God made the largenefs of the Roman Empire a Receptive Means of the happy propagation of Chriftianity. Mans nature is prone to felfifhnefs and ambition : By degrees thofe humours, and the Wifdom of 'the World, conformed the Epifcopal Government to the Civil, and made thofe Biihops higheft, who dwelt in the Cities where the Secular Rulers were higheft. The Churches had before ufed to ferve God in Concord, and to Aflemble for Ccnfulti-tion when Concord required it, The Emperors 'therefore exalted the great Bifnops, not to Govern alone, but to prefide in thefe Aflemblies, The firft General Council had been called as a rational means to cure the fhameful threatning Dif-cords of the Churches, without the formality of any Prefident, fave the Emperor and a temporary Moderator: But three Patriarchs were foon fee up, and after made five, and other Biiliops in different degrees of grandeur: The great and fha-king dangers bred by Religious Fa&ions, were ordered to be decided by Aflemblies of Bifhops* when changes were made in the Cities of the Empire, the Rule of conforming the Church to lithe Civil Government bred a competition be- 4 It ween Rome and Conftantwopk, becaufe of the ;.; * jronflating of the Imperial Seat, They grew* higher and higher*? and whenever any Emperor

?2 f ot ^\

[43

of Conftthtinople fell out with his own Patriarch, he either put him out, or favoured the prehemi-nence of the Biftiop of Rome to curb him : But ufually his own Bifhop being at his command, he favoured his Incereft againft the Roman : And if being the Law of their Councils called General, that the five Patriarchs mud be there, by them-felves,or their Delegates,and the Emperors calling the Councils (upon great occafions) they called them in fome Eaftern City for the moft part, and the main Body of the Councils were the Greek Bifhops, very few of the Weftern being /^fr/ikn-jherej nor the Pope himfelf, nor at C. P. Cone, i. fo much as any Legate.

When the Patriarch of Alexandria, who was the third, fell out with him of Conftantwople, be would extol the Roman Preheminence to ftreng-then himfelf: And when the Eaft had Arian per-fecuting Emperors and Bifnops, the Orthodox would fly for countenance to the Orthodox Emperor and Bifhop in the Weft : But ufually the other four Patriarchs in Councils concurred, and the Roman Clergy were a (mall part of their Councils.

But thefe'Councils dolefully difagreeing, became a Church Militant, and on pretence of agreeing, the Churches tore them all to pieces, and all upon two occafions t t. WHO SHOULD BE GREATEST, or pleafe the greateft for worldly Intereft? 2. WHO SHOULD PASS FOR ORTHODOX, when after the Arian and Mace-donian Herefies, much of the ftrife was about ambiguous words: Till at laft the Divifion of the Churches, the Degeneracy of the Clergy, the Bac'nefs of Emperors, and the Rebellion of Generals,

rals, and Mutinies of Souldiers, delivered up the Empire to the Infidels. And the Biftop of Rome became the Chief Rebel, and fet up the French in the Weftern Empire, againft his Lawful Prince, and furthered the Divifion of the Empire to its Ruine. But this Divifion occafioned an Univer-fal Claim.

§ V. In all the old Contefts it never came into the mind of the Emperors or the Councils, to fet up a Government over all the World, but only in the Empire: They never Summoned the BLliops of all the World but only of the Empire ( and not moft of them.; As I have oft faid, The Subfcriptions yet tell us that it was the Bimops of the Roman Provinces. But the Empire being large, they ufed fometime the fvvelling phrafe of totim Orbis , meaning Orb is Romani: And the Greek Patriarchs never dreamed of a Jus Divi-num, or Eftabli(hment.by Chrift, orhis Apoftles, much lefs of an Univerfal Power: For they all knew that Constantinople had no fuch pretence, being anew Ere&ed Seat $ And they were not fo impudent as to profefs to fet a Humane Law a-gainft a Divine .* And the Roman Bifhop long went no higher, nor ever ufed that Argument a--gainft Conftantinople £ My Power is of God and yours but of Men ] which had been moft obvious and un-refiftible, and therefore would have been ufed, had it been true and then believed.

Butatlaft, from the Name of Saint Peters Sue-ceffor., the Pope began a doubte new Claim. I. TO A DIVINE RIGHT. 2. TO THE GOVERNMENT OF ALL THE WORLD ( of Chriftians at lead. ) And the breaking of the Empire neceffitated him to this pretence which B ? his

C*3

his ambition had obfcurely before begun. For elfe, i. His old power had died, when he was no Member of the Empire, and fo from under the ancient Government and Laws: And all mud have been built on a new uncertain Foundation. 2. And. when all the old Eaftern Empire was gone, his Power and Primacy would have been confinedto a narrow compafs. Wherefore he ferved his prefent interefh i« By fetting up the French Empire, and 2. By pretending to a right of Univerfal Soveraignty over the V Vorld as the

Succeflbr of St. Peter.

For a General hath no ftrength without his Army, who muft have their Part in the Fight, the Victory, and the Prey: Popes always ruled but in and by thefe Councils : Thefe therefore muft, ss Church Parliaments have their Power in the Univerfal Soveraignty, and the Pope as Univerfal Monarch muft Rule not abfolutely \ but in and by thefe Law-makers and their Laws.

How this Land was brought to Popery by degrees, and how much the moft Religious Men did towards it, I muft not tell Hiftorically left I be too long. He that readeth but Beda y and Malmesbury, and Huntington, and Hoveden, and

Matthew Varis, may fee how the Roman Grandeur drew on the change, and how good people took the advancement of the Bifhops in Wealth and Power, and the Number and Endowments of Monafteries to be the chief ftrength of the Chri-ftian Church,, while Princes were hardly reftrain-ed from Rapacity, Sacriledge, and from the Crimes that commonly breed in worldly Power, Wealth and Pleafure. The wickednefs of fome Princes made the Power of the Prelates feem ne-

ceffary

Ill ceffary to bridle them: And then better Princes took it for their Chief Piety to advance them, who were all taken (or fared Perfons, Men of God: And after the Saxons overthrow of the Brittaws^ the Countrey being Heathens, and long in Converting, it muft needs be that ignorance muft be predominant for a long time: And the Cure of ic was greatly.hindered by the continual Wars of the Saxon Kings among themfelves, and after by the Damjh Wars and Conqueft.

And under the Normans the Bifhops were grown fo ftrong by their dependance on the Pope, who was then grown to the heighth of his Ufur-pation, as that they were almoft in continual Con-tefts with their Kings. The Ignorance of the En-glifli Clergy was fo great that the Kings were put to fetch their chief Bifliops from other Lands, where they had got more learning than was found athome,and fohad been trained up in the heighth of Popery : And even thofe that were the moft: Famous for Learning and fuch Piety as then prevailed, were yet moft Zealcufly addidted to the Pope, and learnt of Rome to ftrive for Grandeur.

Wilfrid of Torkjwho IS magnified by Malmesbury

and others after Beda, was fo zealous to be the fole Bifhop in that large Northern Countrey, when the King and the A. Bifhop of Canterbury faid there was work enough for four, and decreed a divifion, that in refiftance of the King and the A. Bifhop he appealed to the Pope, and went divers times himfelf to Rome^ and once at Seventy years of age, rather than have his vaft Bifhoprick divided,

B 4 And

And when by his better skill in Computation he prevailed againft the Holy. Scots for the Roman timeof£*/w, the Merit of that, and that he was the firft that brought in finging by'Antiphons, and the Benedictine Monkery were good works which he pleaded againft diminifoiag his Biihoprick:

IV. Mahr.esbury y p. IJ I.

The mod Learned were placed at Canterbury, ffiz,, Odo, Dunfiane, fpecially Lanfranlte, Anfelme, cfc. whofe Miracles by the Monks are magnified beyond belief, which tended much to advance their Intereft. But what the generality of the Biihops were long, judge by thefe words ofMalmef-bury de geft. Font. li. i. p. 1X6. [Tpeaking how Sti-gandm gotboth the Bifhopricks of Winchefter and Canterbury, and how Sacrilegious and Wicked a^ Life he lived, felling Bifhopricks and Abbies, of unbounded Ambition and Covetoufnefs, adds, £ Scd ego cqnjich ilium non jndiciofed errore peccarc, quod homo illiterate ( jicuti pleriq \ & pene omnes tunc tewporis Anglia Epifcopi ) nefciret quantum deliquerit, rem Ecckfiafiicorum ne got tor urn ficut publicorum atli-tari exiftimans,"] that is, C ^ Ht ^ con j entire that he i finned not knowingly but by error $ That being an Illiterate Mf.n y ( aj mofi and almoft all the BiJJjops of England then were ) he knew not how much he tranf-frcffcd \ thinking that Church matters were to be managed .like Public!^ matters, 3 ( that is fecular. ) And this was in good K. Edwards Reign, and at the Cpnqueft. And is it any wonder if iuch Biihops brought in Popery. And though the Conqueror ftrove not till he was fetled, he and his Son after him were fain to be refolute in defending themfelves againft their own Prelates and the Pope: And though Hen, i. wifely ordered them,

the

tbe Blfhops that had Sworn to be true to the Em-prefs his Daughter, broke their Oath, and after lwore to K. Stephen againft her, and brake thac Oath, and fware to her again, and brake thac Oath, and again turned to Stephen, and his own Brother the Bifhop of Wwchefter led the way: And no wonder when they were great enough to Build fuddenly the many great Caftles, {Sherburne, Salisbury, Devifes y Malmesbury, &c. which he fur-prized. ) And when Hen. 2. fucceeded Stephen after long bloody Wars, with the greatefc advantage of a Powerful Government, yet was he not able to mafter his own Bifliops ftrengthened by the Pope^ Who feared not openly to ted

him as Thomas of Canterbury did, [_ Cert urn ejfe Re-ges poteftatem [nam ab Ecclefia accipere, & non ipfam ab Mis fed a Chrifto , &c. Hoveden, Hen. 2. p. 285O

§ VI. But the General and; his Army, the Uni-verfal Church-Monarch and his Church-Parliament could not well agree. Many hundred years the Roman Church-Monarch having the Preferments in his power, got Councillors to his mind, who were as ready to be militant againft Princes, ; and Peace^ as he to command it: Till at laft the Monarch by a packt bribed Clergy having got poffeffion of a-fower like to abfolute, difgraced it with a fucceffion of fuch Moniters ofwickedneft, as the molt flattering of their Hiftorians declare to be unworthy to be named in the Catalogue. And they had fo often two Popes at once, filling the World with blood,- while by the Sword they tryed their Caufe, and at laft three Popes ("and faith Werner ks in Fafc. Temp once fix at once chat were then, and had been Popes) fame Kingdoms being

for

for one, and fome for another, that the Chriftian World could no longer bear the mifchievous ef-fe£ky>Fra?we having one Pope, and Italy andO-fnany another, expofe' the Nations to blood, and the Chriftian Religion to decay and fcorn- Till iffceceffity forced the Emperor of Germany and v other Princes, firft by the Council of Constance, and after by that at BafU, to overtop, depofe and corre<S the Popes.

§ VII. But when the Councils were ended, though a Decennial Council was decreed, and all means ufed to prevent relapfe, the chief Executive Power in the intervals being in the Monarch f the Pope) and it being the Pope, and not the Councils that gave Preferments, all the Councils Decrees againft Abfolutenefs, and for Decennial Councils proved but empty words. The worldly Bifhops clave to the Pope. Eagenim 4. condemned and Depofed as an Heretick, Simoniack, &c. continued in defpight of his depofers, and their fuc-ceflion is from him to this day. The Greeks by ncceffity were forced a while to countenance a debauched Council at Florence, to undo what the other Councils had done, ( who are there pronounced Rebellious Church-Parliaments, who would have changed the Univerfal Monarchy 5) But being cheated, they went home, and had fo fad entertainment by the Greek Church, as made them repent, and wifih they had hearkened to .their Marcus Ephefm.

§ VIII. Things returning to the old channel of Tyranny and Corruption, and their Clergy not reforming, Reformers got a double advantage, r. By xhefenfe of the need of Reformation, which the two Church Parliaments, Confiance and Bafd (after

hjk)

C "I

Tifa) had left upon the Peoples minds, with the general murmur at their fruftration. i. The horrid Corruption of the Clergy by grofs Ignorance, palpable Errours, Pride, Covetoufnefs, and almoft all iniquity, which made even nature loath them: Whereupon the old Bohemian complaints were re-afTumed, and Tec elm % Indulgences provoking L& ther, he awakened the Univerfity of Wittenburg, and they the Princes and Learned men of Germany.

§ IX. At their firft awakening, they coming newly out of darknefs, were fenfible of little but the grofs fort of corruptions, which men of common fenfe and morality might perceive: And few had ftudied the cafe of a Pretended Univerfal Jurifdi&ion, being bred up in the Reverence of that Church Unity for which it was pretended : But one Truth lee in another till the cafe became very commonly underftood.

Accordingly men fell into three Parties, i- The worldly Clergy was againft Church-Parliaments, unlefs fuch as would obey the Pope, and againft Reformation, faying, The Pope was fitted to do what was to be done, for Councils and Popular Humours would never know where to flop, but would break down afl the Churches ftrength and i glory. 2. Luther s Party (after their riper thoughts) were for fuch a Reformation as confided in a nullifying of the Papal Church and Separation from it, as no True Church, but the Seat of Antichrift. 3. A moderate fort of Papifts were for reforming of many things in the Roman Church, but not for nullifying it. They were for reconciling the two Parties, and for fubmiffive Conformity, but not for Separation. Such were J dim Tflag^ SUonim, and Agricola, who drew up the Interim^ and alfo

ErafmiKy

C «*1

Erafnus^CaJJander, Ar. Baldwin , Wicelius,&c. And in France the great Chancellor Michael Hofpitalias, Tk* w##;,and many of their moft excellent Lawyers and Parliament-men, and fome Bifhops and Divines.

Thefe men being offended at the Separating p:rt of the Reformation, were taken with the notion of Unity and Government, but underftood not the true ftate of the Controverfie, and were of two minds among themfelves. i. Some had long had an untryed notion by Tradition that the Church throughout the World was One Body Politick under one Humane Government. 2. Others never thought of that, but having feen a fubmif-fion of all the Weftern Churches to the Pope, thought a Separation unlawful-

§ X. Eut the cafe of the Separation, which they -underftood not who blamed it, was this

The Reformers took the Univerfal Church in all the Earth to have no Head, King, or Soveraign Governour butChrift, none elfe having the lead fhew of true capacity or right 3 and therefore that none had an Univerfal Legiflative, Judicial or Executive Power: And a Church-Soveraignty was a more irrational conceit than a Civil Sove-raignty over all the Earth: And an Ariftocracy of Biihops more irrational than a Papal Monarchy. Therefore they profeffed not to feparate from Pa-pifts as Chriftians, or from any of their Societies as parts of Chrift's Church 5 but to renounce, deny, and feparate from their new Vfurptd Church-Species or. Form, as it is feigned to be an Vmvcrfal

Humane Soveraign with his Subjects. Had they never corrupted other Doctrine or Worihip this Church-Species of Univerfal Sovereignty, is to be feparated from. i.And

2. And with all, the Reformers found, that though they could have fubmitted to Patriarchs as a Humane Power fet up by Princes, had they Governed according to the Laws of Chrift, yet i. It being but a Humane Power, 2. And one Prince having no right to kt up a Patriarch over another Princes Subjeds, 3. And the Roman iu-triarch claiming alfo the Univerfal -overaignry or part of it in Councils; 4. And having corrupted Do&rine, Worfhip and Difcipline, they took it to be their duty to renounce alio the Pope's Patriarchal Government; and for all Chrlftians to obey Chrift's Univerfal Laws alone, and the Local Laws circafacra left to man's Legiflation, of the particular Princes and Stares where they live. And not to place Univerfar Unity or Concord in any Ufurping Humane Soveraien, or their Laws, or mutable circumftances: And, had thofe ex^ cellent moderate Papifts before- named, well fhi-died this point of Univerfal Soveraignty, it's like they had forfaken Rome.

§ XI. When the Pope thought to fatisfie the World, and confound the Reformation by the Council of Trent, the Cardinal of Lorain, and the French confented not to much that they there dids butftuck to the Councils of Confame and Bkfil, left they (hould lofe the Liberties of the Galilean Church : So that it was long e're that Nation feemed to own the Council of Trent, and never did it heartily and univerfally ; but continued at fome further diftance from the Abfolutenes of the Pope than Italy^ or Spain. And to this cay they continue to maintain, 1. That the Pope hah no Power over the King in Temporals: 2. That he hath no Power to Depofe Kings; 3. That General

C 14]

ral Councils are fo far above him as to reform him and his diforders 4. That he is not Infallible alone, but in conjun&ion with the Church or Councils. And though fome have fpoken and •written againft the firft and fecond, Barclay and many others have confuted them, and the Parliaments have burnt their Books. And this is the Mo-' derate Popery of France.

Well may I call them Papifts ftill $ for, i.They renounce not a Humane Univerfal Church Sove-raignty. 2.. They allow the Pope to call Coun* cils, and Prefide, and to be the principimi Vnitatu, and Patriarch of the Weft. 3.They know that when no Church-Parliaments are in being, the Univerfal Executive Power muft be continued, or the Univerfal Policy be diflblved : Therefore they allow the Pope a Right of Univerfal Government according to the Canons, but not Arbitrary 3 and therefore not above Councils: So that if thofe that are for the King Ruling by Law, and making Laws only in and by Parliaments, be yet for Monarchy then Condi. Conftan. Eafil, and the French are yet for Popery.

As to our Reformation it is fo fully recorded by many and newly by that excellent and moderate Hiftorian Dr. Burnet, that for the time he writes Ifliall only tranfcribe a few Notes out of his A-bridgment.

Page 87. The Oaths which the Biftops fwore to the Pope and the King were found fo incon-fiftenr, as it appeared both could not be kept •? which caufed the Popes to bedifmift.

Page 113. An Atl was made for Ele&ion and Confecrationof Bilhops; infhort, The King to name one, and the Dean and Chapter in twelve

days

days tareturn an Ele&ion of the perfon named by

| the King

Page 138. Cranmtr, Ton Ft all, CUrl^and Good-

rtk. Bifhops being called to give their Opinion

of the Emperors Power to call Councils faid,

That though ancient Councils were called by the

i Roman Emperors, yet that was done by reafon o£

the extent of their Monarchy that was now ceat

1 ed : But fince other Princes had an entire Monar-

1 chy within their Dominions: Yetif one or more

1 of thofe Princes fhould agree to call a Council to

; a good intent, and defire the concurrence of the

; reft, they were bound by the rule of CHARITY

; to agree to it.

Page 139. Cranmer faid that this Authority

of General Councils flowed not from the Number of Bifhops, but from the Matter of their de-cifions s which were received with an Univerfal Confent^ for there were many more Bifhops at , Arimini *— than at Nice or Constantinople , &c a Chrift had named no Head of the whole Church,

as God had named no Head of the World

Ifi Queen Elizabeth's Reign 1559. the Divines

appointed to difpute againft the Papift Bifhops in

their fecond paper maintain, That every Church

■ had power to reform it [elf : This they founded on the

Epiftles of Paul to the particular Churches, and

St. John to the Angels of the Seven Churches 1

In the firft three Ages there were no General

Councils, but every Bifhop in his Diocefs, or fucb

few Bifhops as could aflemble together, condem-

ned Herefies, determined Matters that were con-

i tefted ; fo did alfo the Orthodox after Arriantfmc

! had fo overfpread the World that even the See of

! Rome was defiled with it.

Page

Page 358. A Bill that came to nothing was for empowering thirty two Perfons to revife the Ec-cleliaftical Laws: But as this lalt was then let fall, foto the great prejudice of this Church, it hath flept ever iince.

For before this p. 129, 130. 1. 2. In King Edward's Reign Buceri Opinion was asked about the review of the Common Prayer Book: He wilhed there might not be only a denunciation a-gainft fcandalous Perfons that came to the Sacrament, but a Difcipline to exclude them : That

the Habits might be laid afide, &c. At the

lame time he underftood that the King expedted a New Years Gift from him, of a Book written particularly for his own ufe : So he made a Book for him concerning the Kingdom of Chrift: He preft much the letting up a itridr, Difcipline, the Santiification of the Lords day, the appointing many days of Falling, and that Pluralities and Non-re(idence might be effedually condemned -, that Children might be Catechized, that the reverence due to Churches might be preferved, that the Paftoral FundHon might be reftored to . what it ought to be, that Biihops might throw off Secular Affairs, and take care of their Dio-cefTes, and Govern them by the advice of their Presbyters; that there might be Rural Biihops over twenty or thirty Pari(hes, and that Provincial Councils might meet twice a year 5 that \ Church Lands be reftored, and a fourth part af- I 1

■ figned to the poor 5 that care be taken for

Education of Youth and for repreifmg Luxury, that the Law be reformed, and no Office fold \ but given to the mcft deferving, that none be

put in Prifon upon {light offences The young

King

King was much pleafed vvich thefe advices: And upon that began himfelf to form a Scheme for amending many things, &c — It appears by ic that he intended to fet up a Church Difcipline,

and fettle a Method for breeding Youth-

Page 361, 362, li.4. To return to Qjieen 2> iizabeth, the Changes are recited, and he addeth, [ The liberty given to explain in what fence the Oath )f Supremacy was taken, gave a great evidence of the Moderation of the Queens Government ; that (he would not lay fnares for her people , which is always a (ign of a Wicked and Tyrannical Prince. But the Queen reckoned that if fuch comprehenfive Methods could be found out as would once bring her people under any Vnion, though perhaps there might remain a great diverfity of Opinion , that 'would wear off with the pre-Cent Age, and in the next Generation all would be of me mind.

Page 363. The Empowering Laymen to deprive Church-men, or Excommunicate, could not be eafdy excufed ; but was as jufiifiable as the Commiffions to I Lay-Chancellors for thofe things were. There are \ 9400 Bene fees in England, but of all thefe the Number of thofe ( viz. Papifts) who chofe to refign rather than take the Oath was very inconfiderabU. Fourteen Bifjops, Six Abbots, Twelve Deans, Twelve Jlrch-deacons, Fifteen Heads of Colledges, Fifty Prebendaries, and Eighty Reel or s was the whole number of thofe ■ that were turned out : But it was believed that the j greateft part complied again ft their Confeiences, and \would have been ready for another turn, if the Queen \had died while that Race of Incumbents lived, and the \r?ext Succeffor had been of another Religion*

Read what he faith of Mr. Parkers great un-

'willingnefs to be A. Bilhop, and the threat-

C ning

ning elfe to Imprifon him. p. 363, 364, &c} _ I conclude with that honed Note, p. 369. £ There was one thing yet wanting to compleat the Reformation of this Church, which was the reftoring a Primitive Jfifcipline againft fcandalous Ferfons, the ftabliflxing the Government of the Church in Ecclefiaf-tical hands, and taking it out of Lay hands who have

fo long frofaned it S<? that the dreadfulleft of,

all Cenfures is now become moft fcorned and defpifed See the reft.

The Papifts in Queen Elizabeth's days fome-time ftrove by Treafons the recovery of their Power; and fecretly ftrove by Policy to divide the Proteftants, and to root out thofe that were moft againft them. The Minifters unhappily fell into thefe Parties. 1. Some were for the Grandeur of the Bifhops, and forftri<ft obfervance oi Liturgy and Ceremonies, and againft Parochial Difcipline; and thefe prevailed with the Q^een. 2. Some were againft Diocefan Biflhops and Ceremonies, and fome things in the Liturgy, anc were for Parilh Difcipline: And thefe were called Nonconformifts and Puritans. 3. Melanttho?. and Biicer had prevailed with fome others, whc were indifferent as to Bifhops, and moft of the Ctoni*^ Ceremonies and Forms, but Zealous for Parifh "jfitx t<£ -Difcipline and a godly Life, and for ufing things indifferent only indifferently, to Edification, and not to the hinderance of the Miniftry of refufers And Bveers Serifta Anglicana written for K- Ed* ward> which urged this Parifti Difcipline with great Zeal and Judgment, prevailed with a grea: part of the Queens Council, and of the Proteftam Nobility and Gentry 7 but moft of the Clergy were of the two firfc mentioned Opinions, called Extreams by others. $4

t *9ll

§ 4. All the Parliaments that were called irt Queen Elizabeth's time were ftill fufpicious rhar Popery would keep too much ftrength by the peoples Ignorance and Impiety, for want of good Preaching and godly Living in the Miniftry : And therefore were ufually complaining of the Bifhops ( efpecially Whit grift ) for filencing fo many Nonconforming Preachers, and keeping up Co many Pluralifts, and fo many meer Readers: And they were oft attempting a Reformation of this, and to have reftored the Nonconformifts, and united the godly Proteftants: But by the Bifhops Counfel the Queen ftill retrained them, and charged them not to meddle with Fxclefiaftical Matters, as belonging to her; In Sir Simond Dewes Journals you may fee the many attempts andherconftant prohibition and reftraint : And Parliaments were loth to offend her, or make any breach, remembering how great a deliverance they had by her from Qiieen Marys Perfections-Though they grudged at the Imprifonment of Mr. Strickland and others that had fpoke earneftly for Reformation, of Bifhops Affairs, and the Miniftry, yet they bore it patiently becaufe of whac they did enjoy. One of their ftrongeft attempts you may read in their Petition of Sixteen Articles in Sir Sim. Dewes, An. J 584, and 1587. page's? 7. which is well worth the reading: But it was not endured.

But (he long endured the Popiili tfi/hops in their Seats, though in Parliament the A £i(hop of rork 9 the Bifhop of London, the Bifhops of Worcefter, Landaff, Coventree, Oxford, Chefter, the AbbDC of Weftminster were againft the Bill for the Supre* mScy and abolifhing Popery, See Sir 5. Dewes

C * p, *8;

J

p. 28. and p. 23. a!lb the Bifhops of Winchester, Carlile, Exceter. Which patience of hers mentioned put Sir S. D. theHiftorian on the recital of fo large a Catalogue of Records for the Kings Power againft the Pope and Ufurping Bifhops as is worth the reading, page 24.

§ 5. Alfo for many years the Papifts came to our Temples, till the Pope forbad them: But the Parliament men much differed about this: Some would have all men forced to the Sacrament: Others would have them forced to hear fome allowed Teachers, but not to be compelled to the Sacrament, becaufe it is the inverting of men in the Pardon of fin and right to Salvation, which no unwilling Perfon is capable of. Of this fee in the forefaid Author, p. 177. the Excellent Speech of Mr. AgUonke, and cf others.

I mention this becaufe the late Reconcilers have made the mixture of Papifts and Proteftants in Communion the firft ten years of the Queen to be the defireable ftate to which they would have had us reduced. Of which more anon.

But the Queen here alfo reftrained them, and would have all left to her and the Bilhops.

Mr. Yelverton told them how perillous a Prefi-dent it might prove for worfer times for the Parliament to be fo reitrained ? Where (faith he ) there was fuch fulnefs of Power, as even the right of the Crown was to be determined, and by warrant whereof we hadforefolved, that to fay the Parliament had no Power to determine of the Crown was High Treafon. Ibid, page I j6.

§ 6. The Invalion 1588, and many Treafons, and the Popes Excommunications, increafed the Parliaments Zeal againft Popery, and the Clergies

giesalfc And when the Cafe of the Queen of Scots was referred to the Council of the Parliament, they earneftly urged the Queen by many Reafons, to execute the Sentence of Death which was part upon her ; feeing while the Papifts hoped for her Reign, neither the Life of the Queen nor the Kingdom could be fafe. See Sir 5. D' Ewes, page 400, &c

Thefe were their apprehenfions then of Popery.

§ 7. In K. James's time the horrid Powder Plot to have blown up King and Parliament, and the Murder ofT.wo Kings in France fucceflively, H. 3. and H. 4. and other Inhumanities, in-creafed this Kingdoms Zeal againft Popery. As the Oaths of Allegiance and Supremacy were made For their difcovery, fo multitudes of Learned Men were employed in confuting their pretended Sovereignty and manifold Errors. And the common Preachers had ordinarily in their Sermons One Vfe, as they called it, for the Confutation of the Papifts. Befides that the Homilies and Jewels writings againft them were to be in every Church.' And as many of the Bifhops in Qyeen Elizabeth's firft time were fuch as had been Exiles and Suffered by the Papifts, (o many both in her days andK. James% were Learned and* Godly Men,, who remembred former times, and were greatly defirous of the Extirpation of Popery, and of the increafe of able Preachers, and of the Concord of Proteftants to that End. And the Books of Martyrs written by John Fox being common in all parts of the Land, increafed the peoples hatred of Religious cruelty. But fome few Bifhops ( fpeci-ally A. Bilhop Whit grift and Bancroft ) exceeded C 3 the

the reft in their profecution of the Nonconfor-rniits; And though before by conniyance they bad enjoyed more quietnefs, yet when once the Canon was made and Executed for Subfcribing that £ there is nothing contrary to the Word of God in the Liturgy, &c. ] and the Excommunicating Canons, five, fix, feven, &c the reconciliation of the Protectants feemed hopelefs.

Yet even the hotted profecuting Bifhops were firm Adverferies to Popery^yea Whitguift thought Arminianifm came fo near it, as made him content to the ill-framed Lambeth Articles. And that unhappy Controveriie called Arminian (which I bave largely proved to be over-aggravated on both fides for want of a diftind: way of Examination, in my Cath. Theol. ) increafed the Divifion much. The Jefuits being moft hated by the Pro-teftants, the Arminians were taken to incline to Popery, though the Dominicans who had been oft the contrary f)dt^ had been the Bloody Mailers of the Inquifition. And when our Englifh Arminians were accufed of approaching Popery, It inclined fomeof them to think more favourably of a Reconciliation with thofe whom they were likened to. And the Papifts never ceafed their diligence, fecret or open, for the reftorati-on of their Forreign Jurifdi&ion and their Er-rours. 1

§ XII. The Councils at the Later-anc, Lyons^nd others having fo fet up the Pope above Kings, as that thofe whom he Excommunicates may bede-pofed, and are then no Kings: And their Moft Learned Dc&ors writing this, the Pope came to lay much of his ftrength upon King-killing ; and it hath proved too fuccefsful : Had it been only

Sgainit

C *? ]

againft Rebellion, Kings had their defence: But what can one do againft a Defperado, who is pro-jmifed Preferment if he efcape, and taught, if he fo die for the fervice of the Church, to look for as much greater a Reward than Martyrs, as his fervice is more voluntary, and of more publick benefit than theirs? When Henry the Third was fo murdered in France, Henry the Fourth turned Papift, it's like much for fear. And when the firft Knife had but ftruck out his Teeth, the next difc patcht him. King James here was not a fearlefi man : He had known of the many Treafons which Queen Elizabeth efcaped. The Powder-PJot thundred to him, though it took not fire. King Henrys Stabs did yet fpeak louder. He was told, Thisfliallbe your End; think^not to efcape, Inflruments will be found who prefer the Church before their Lives, if you repent not. What a ftrait now is a King in, whofc Life is thus at the mercy of a thoufand deluded defperate Slaves of the Pope ! That which kindleth revenging anger in a Kingdom or Seriate, may rationally caufe fear in a fingle man : For ic is eafier to kill a King, than a Kingdom or a multitude.

§ XIII. The unhappy Differences about the five Articles in Belgio (in which I am paft doubt both Parties there were much to be blamed) involved the Learned Hugo Grotm in fufferings: The Con-tra-Remonftrants were too violent, and trufted to the Sword of the Prince of Orange $ and Grottos being condemned to Imprifonment, and by his Wife got out in a Trunk, on pretence of carrying away his Books, becoming the Queen of Swedens Refident Embafiador in France, no doubt exafpe-rated, and falling into intimate acquaintance with

C 4 the

the French Jefiiits, efpecially Petatrius, grew to that approbation of the Moderate French Popery, which I have here after proved, and to that de-fire of reducing the Proteftants to them, which not only Valefim Or at. in Obit. Fetavii, but his own Writings fully teftifie. And his defign was to bring Rome as the Miftrefs Church, to Rule, not arbitrarily, but by the Canons of Councils, fecu-ring the Right of Kings and Bifhops, and carting afide the Schoolmens iubtil vain Difputes, and reforming the bad Jives of the Clergy, and fome fmall mutable things; and in this to draw in the Church of France, and England to agree, and the Queen of Sweden, and if poffible the Lutherans, and to crufh the tdvinifis as unreconcileable : And he tells us how many in England favoured what he did, though thofe whom hemifcalleth JfroTxhtift? were againft it.

§ IV. The Church of England and the Parliament being before difcontented at the Marriage-Articles as to Toleration, and at the Popes Agents and Nuncio's here in London, were much more offended at the changes fuddenly made by Bifhop Land. The blotting out the name of the Pope and Antichrift, and the Zeal for Altars and Bowings, and the report of a Treaty for Union with Rome, Printed by fome with the particulars, and their conceit that Armmianifm lookt towards Popery, and the carting out many Conformable Mi-nirters, and many fuch things, efpecially when they thought the Liberty of their Perfons, and their Properties had been Invaded, and that A. Bifhop Laud, and the new Clergy Men, ( Sibthorp, Main-waring, Heylin, &c.) were the Caufe of all s I fay, Theie things railing in men a dread of Popery

our

[ <y]

our greater diftances were here begun; And though in A. Bifhbp abbot's days the Church of £tf£/*W was againft the Syncretifm, and few-went with Bi(hop Z, W at firft, lie afterwards got many to adhere to him. He that would fee all the Cafe in an unfufpecled Author, let him read Dr. Hey-tins Life of A. B.Laud, where he (hall findjnuch of the proceedings, and the Articles and Reafons of the Treaty with the Papifts. And if he add Land's Tryal, and Fujhworth's Collections, he may fee more. Heylin tells us that the Defign was but to bring the Papifts in to us, by removing that which kept them out: They that feared a Toleration of Papifts did much more fear a Cowprehcn-fen or Coalition, though their Converfion they de-iired : For they knew that they muft ftill be Members of the falfe Univerfal Papal Kingdom, and that we muft in the greateft points come to them, who without changing their Religion could not come to us: And if we could hardly now keep out thePope,what lhould we do when he had got ibmuch more advantage of us ? Befides all other Changes we muft change our very church-[pedes, or elfe we (hould not be of the fame Church, though we fate in the fame Se2ts: For a Chxreh

which is but a [ubjetl part of a Sovereign greater

Church, is no more of the fame [pedes toith one that isfubjeclto no other ( but Chrift ) than our Cities are of the [ame [pedes with a Kingdom.

§ XVI. Thefe diftances between the old Church-men and the Laudians having increafed to that which they came toini64i. foddenly on Otlob. 23. the Irifh Rebellion Murdering two hundred thoufand, and Fame threatening their coming into England, cad the Nation into fo

great

great fear of the Papifts,and next of Bidiop Lauds new Clergy who were fuppofed to be for a Coalition, as was the Caufe (where-ever I came) of

Mens conceit of the neceffity of defenfive Arms*, and this was increafed by two or three Opinions which many were then guilty of, who had not Learning enough to know which fide was right according to the Law.

One of their Opinions was, That the Law of Nature is the Law of God, Another was that no men have Authority to abrogate it. Another was that the Law of Nature inclineth men to Love their Lives , sind to private Self-defence* Another was that every Kingdom or Nation hath by the Law of God in Nature, a right of publicly Self-defence againft profejfed Enemies and apparent danger of its deftrutlion. And another was, that They whofe prof eft Religion oblige th them on pain of Damnation to do their heft to exterminate or dcftroy the Body of the Kingdom ( are to be taken for its prof eft Enemies, if they renounce not that obligation : Efpecially if they or their Confederates Murder two hundred thoufand Fellow-Subjetts, and apparently ftrive for power over the reft. Thefe Opinions being then received, and by many ill-ap-plyed, things then ran to what wefaw.

§ XVII. When the old Churchmen and Parliament on one fide, (and we know who on the other fide) began the War, neceffity caufed them to call in the Scots as Auxiliaries, who brought in the Covenant and attempted Illegally the Change of the Church Government j and all after falling into the' nands of Cromwell gnd his Army, the King ceftroyed, the Parliament pulled down, and other unthought of Changes which we faw, Difcord and War grew odious to the Nation.

And

C 27 ]

And we longed to be reconciled to thofe that we had differed from efpecially in matters of Religion.

Among others more considerable, I attempted in Worcefhrflnre a Reconciliation with them. I cryed firft with my Neighbours: The Gentry that I (pake with of the Royal Party, profefled willingnefs, and that theydefired but the Security of the EiTentials of Epiicopacy. Dr. Good and Dr. Warmftrie with others of them Subfcribed their approbation to our Agreement: When I tryed with others diftant, Bifhop Vjher eafily consented, Bifliop Brownrig on fomewhat harder terms, but fuch as would have healed us 5 Dr. Hammond on harder yet, but yet fuch as we could have born fave that he left all to the uncertain determination of a Convocation. Buc fliortly Dr. Warmftrie withdrew his Ccnfent, and as the rea-fon of it fent me a Writing againft our Agreement, faying, It was a confederacy with Schifm, and labouring to prove that they were no Mini-ftersor Churches which had not Epifcopal Ordination, and much more to that effedt. I wrote a full anfwer tt) it, which fatisfied ail that I /hewed it to, but did not publifh it* The writinganfwer-ed was Dr. Teter Qmitttgs> now Bifhop of EIL Prefently I found this opinion, That they mn no true Minijters or Churches that had 'riot an tminter~ rupted Sacceffwn of Diocefane Ordination from the ^pottles, but that they were true Minifters and Churches that had Roman Ordination, became the ftopto our defired Agreement, and I few that it proclaimed an utter renunciation of the Reformed Churches which have no fuch Succeffion, and yet a Coalition with the Roman Clergy, though

the

the Bimops of Rome have had the mofc notorious intercifions. And having read Grotuu his Dif-cujfo Jpologetki Rivetiani in which he more plainly pleads for Canonical Popery, than he had done in his rotuwy or Confnltatio, &c. I thought I was bound in Confcienceto give notice to the Royal-ifts of the Grotian Party and Defign, and after printed a (mall Colle&ion out dtGrotiiu his own words: Thefe Dr. Pierce wrote againft,and others were offended at. But in the Second Part of my Key for Catholicks, I (hewed the utter iir.poffibi-lityof this Conceit of Sovereign Government by General Councils.

& XVIII. When God was pleafed by the re-£ oration of the King to raife Mens hopes of Pro-teitant Agreement, I need not repeat what was done towards it 5 among many worthier Perfons by my Self, the Earl of Manchester and the Earl of Orery firft making from us the motion to His Majefty, w r ho readily confented, and granted us the healing Terms expreft in His gracious Declaration of Ecclefiaftical Affairs 1661 5 for which the London Minifters fubfcribed a Thankfgiving, and the Houfe of Commons gave him their Pub-lick Thanks, as making for the Publick Concord. But when the King under the Broad Seal granted a Commiffion to many on both Sides, to treat and agree of fuch Alterations of the Liturgy as were neceflary to tender Confciences, and the Bilhops and their Drs. yielded not to the leafi, but to the hft maintained that none were necejfary for them ; I faw in the Manner and the Iffne with whom it was that we had to do, and confequently what Eng-Und muft exped:. I eafiiy perceived that much niore would be impofed. For I faw what fome

intended,

[ *9:

intended, and I could conje&ure what muft be the Means: But others went further than they. If I my felf had been of the opinion that a Syn-cretifm or Coalition with the Church of Frame on Grotims terms had been the way of Church Concord mod pleafing to God, and that all were intolerable Schifmaticks that united not oh thefe terms, as Members of one Univerfal Church, under one humane Soveraignty. It's like I fhould have done my beft to accompliih thefe things following, at leaft, if I were alfo of the temper of thofe of that Mind which I have known.

t I fhould have laboured to render all thofe as odious and contemptible as I could, that had been againfi the Coalition.

II. It's like I lhould have done what I could to Silence all thofe Minifters that were likelt to hinder my Defign.

III. It's like I fhould have defired if lefs would not do this, that more might be impofed on them, that it might be efie&ually done.

IV. It's like I lhould have done all that I could to Banifh them far enough from the Ears and Prefence and Acquaintance of Rulers, that we might reprefent them at our pleafure^ and they might not anfwer for themfelves. .

V- If all this would not do, were I fufficiently hardened, It's like I fhould endeavour to break all thofe that will not bend , and to ruine them utterly, and lay them in Jailes with Rogues, and make men believe that they are intolerable Per-fons deferving worfe, and that all this is Mercy to them.

VI. It's like that were I of that mind and temper, I lhould make it my chief deiigu to make

a

C 30 ]

a tender Confcience a Scorn, and to drive it out of Efteem and Power, and then there would be little in the reft to hinder my defires; I might ex-pe&that they would all take my Pills whom I could firft get to (wallow as big a thing.

VIL I would make the great noife about Epif-copacy, Liturgy and Conformity, and not fay a word till all were ready of a Coalition with the French Papifts or Roman Church.

VIII. I would (as Dr. Heylin) call this a Drawing in the Papifts to us, when we had opened the Door wide enough for their Univerfal Sove-raignty, and I would not call it a going over to them.

IX. It's like I fhould learn oiGrotim,to call none Papifts but only thofe that count all good and lawful that the Popes do, or as Dr. Saywell, dif-own none but the Jefuked Party, and then I would d^ted and rant againft Papifts as hotly as any of them all. 1

X- I would not put any Oath or Profeffionof Popery, or of an Univerfal foreign Jurifdi&ion on any of the Lay Communicants, nor on the Inferior Clergy till they were ripe for it: It's gently faid of Dr. Say well, What Btjhop puts yon to own the Power of General Councils before he will give yon the Sacrament ? If the Bifiops will but own and be fubjebl to a foreign Jurifdittion , and the Clergy only to the Bijhops at firft, and the Laity to that Ckrgy and Bifljop-, the Chain is ftrong enough at prefent, we need no more.

XI. I will Prognofticate no further conditionally of my felf, but whoever is engaged in fuch work, above all cannot fpare the Engine of Hifto-ncaivmrmhs. Againft tlwfe that may not be

heard

heard fpeak for themfelves, nor be acquainted with them that hear the report, this muft do die greateft part of the work --, it cannot be probably done without it: Perjury is a thing that I will not meddle with.

XII. They muft make the Differences of Pro-teftants as odious as they can, and make men bc-liev^that they are running mad for want of Ca-tholick Government and Unity, and as a late Book called AnAddrefs&c. tell them that lately

there were an Hundred and forty fever al Setts, (and

ifit be denied, it is but proving (o many Complexions.)

XIII. Above all, they muft fay nothing for the Pope bimfelfy but only for General Councils y advancing their Honour by making odious all that they Condemned, ahd by the Reverence that Prate-Rants have expreft to the beft as means of Concord : And they muft be fure to confound Concord and Government, Commnnion and Subjeclion.

XIV. And they muft be fure to keep theMini-ftry* partly in hope of Preferment, and partly in fervile Dependance, and fpecially to Corrupt the Vniverfities , that part may be Ignorant and Vicious,and part ambitious Militants 3 And when once all thefe have got into Church Livings, let the Diflikers get them out if they can-

XV. Some have ever found it of great ufe to Altering-defigns, to reprefent all that are againft it as Rebellious, and make Rulers believe that they are their Enemies. And when our King here hath done fo much by the A<5t of Oblivion, and advancing the late Duke of Mbmmrk , and acknowledging the Service of him and his Army, and many others who formerly fought againit

him*

him, I cannot but fufpeft fome Altering defign in them that would {till rub the old Sores, and fetch thence Materials for all their Purpofes. (If I may mix ridiculous things with- terrible,) that as the drunken Man eafing his Bladder by a running Conduit, (tood half the day there in a mingent pofture, complaining to Paflengers that his Water would not Hop, becauie he {till heard thq£on-duit run 3 fo if they can but make the Nation Drunk or Melancholick, the noife of nothing but War , and Rebellion^ and Bloody will make them think that their Blood is {till running.

XVI. And beyond Sea, the Papifts have found it the greateft Expedient to their Succeffes, to keep Great Men from Study ,■ and Learning, yea, and from Confcience and Sobriety,and train them up with Sport, and Wine and Women, and Debauchery, and ranting Jollity, and fcorns at, Confcience and Precifene{s, that they may not difcern their own intereft, nor have underftanding enough to fee the Snare, but may tamely put their foot in theStocks & under pretenceof Univerfal Concord and Government, make themfeives the Subje&s of a foreign Ufurpation. And if the Pope may but govern till the next General Council, it will be like a Leafe of many Hundred Years s as good as a Fee-Ample 5 And may he but Rule all as Patriarch and Principium V nit at is by the Canons already made, it will be as good as the Guardianfhip of Infants, that will never call the Guardian to Account.

§. XIX. I muft fay after all this, that I love the French Church much better than the Italian, and if we muft all be Papifts, had rather we were French Papifts, of che two. And yet that I more

fear

C JJ ]

•fear the French Papifis than the Italians. For che Italian Party are at fo vifible a diftance, that they can defign no way for their advantage but a j Toleration ( unlefs they could get the Government) And their Toleration would a while but make the Nation better know them , and more I jiflike them : But the French Party cry down Toler^ion, and truft wholly to a Coalition and :o force : They hope to do their work before its mown what they are doing : They will cry town Popery, meaning only the Pope's abfolute .-tower above Councils : It is but abating the La-:ine Service, Tranfubftantiation, Priefts Marri-ige, granting the Cup to the Laity, and two or hree more luch thing?, and crying up nothing )Ut the Name of the Church of England ( though rhanged by Subje&ion to a Forreign Jurifdi&ion ) :nd then crying up Obedience and Conformity to it 9 nd crying down Schifm as an intolerable thing, nd the Papifts fliall feem to turn to us, and not ve to them, and then no DifTenter (hall be fuffer-•d. Mr. Thomdikes Book of forbearance of Pe-•alties, tells us of no other hope of fufferance, liHitonfuppofition that we all agree in fubje&ion O the thing called. The Vniverfal Political Church. I:\nd a Learned Tribe by Interefl and Opinion engaged in the Caufe may be ready by confident triumphant Writings and Difputes to make good 11 this, and fcorn and tread down Gainfayers as chifmaticks. And the Coalition will take in the |>artsand labours of thofe that now are called Pa-i>ifts, who are trained up in Militant Arts.

XX. But as long as God and the King are a-i;ainftthem, we need not much fear the Succels >f their Endeavours: Such a Care hath the King tad to fecure the Land againft all fufpicion of Po-

D pery,

[ 34 3 .

pery in himfelf, that a fevere penalty is to be inflated on any that ftiall fo defame him: Yea hejf bath paffed Ads for the Clergy, Corporations Veftries, the Militia, Nonconformifts, in whichl they are all obliged by Promife or Oath never tcl Endeavour any Alteration of the Government of Church and State: And again I fay, what fobeii Man can be fo fottifhas to think that to fubjeflr the King, Clergy, and whole Kingdom tome For-' reign Jurifdiftion of a pretended Univerfal Sove1 reignty (Monirchical, Ariftocratical or Mixt \ is no alteration of the Government of the Church yea of the Church- fpecifying Form.

XXL This is a great fecondary reafon why we cannot be for fuch a change becaufe we canno Content that Church, Veftries, Corporations Militia, &c fhould be all perfidious or perjured Yea all the Land that have taken the Oath of Su premacy againft all Forreign Jurifdi&ion. W^ accufe not others but excufe our felves: Ye t J what Crime is it againft King and Kingdom, tc make them the Subjedis of a Forreign Power, leave to other men to enquire.

XXII. God feemeth purpofely to have con founded them in their Defign, by leaving then no Materials for their Fabrick. I can imagine nc pretences of poflibility but in fome of thefe fol lowing ways. I. That it is the Colledgc of Bijfwp diffufed over the Earth that muft exercife Legifla tion and Judgment by Confent, or by Majority o Votes: And I (hall never fear the prevalency c this Opinion, till an Epidemical Madnefs turned!

US into a Bedlam. :

2. That it muft be a true General Council that muft Govern us: And this i$ no more to be ex

peSec

<pe<5ied than that all the World fall under one Monarch, or that all Chriftians fave one Kingdom Apoftatize 5 which God prevent.

3. That Patriarchs with fuch Metropolitans as

hey will call, be taken for the Governing Re-

>refenters of all the Bifhops and Churches on

izrth. But there is no poifibility left us of this

vay: *For it muft be either by the five old Patri-

rchs or by new ones. 1. If the old ones, Gods

judgments have made that way unpra&icable.

. The Cities of Antiech and Alexandria are de-

froyed, where two of the Patriarch! fhould be

Jifliops. 2. The Turk is Lord of four of the old

Patriarchal Seats 3 and none can be chofen, rule,

r come to Councils without his Confent- And

L ecan getalmoft whom he will Chofen, and fo

; le Turk fhould be our Chief Church Governour.

I ^nd the Places are bought with Money, and the

ofleffors anfwerable. Ludolphns tells us that the

atriarch of Alexandria is fome unlearned igno-

mt Perfon that fcarce knoweth Letters, and

lat Men are made Clergy-men there againft their

ills, all Men ihunning the Office becaufe of the

ufferings from the Turk which they muft under-

d. They have no juft Qualification, Ele&ion

r Power : There are three nominal Patriarchs of

)\mioch chofen by three feveral Parties, befides

jie Popes. They are utterly uncertain which of

peaiis right, or rather certain that none of them

re or can be fuch. All the four Nominal Patri-

■Ichs zxt againft the Romans^ and feveral againft

ich other: And many of the chief Chriftian

lurches own none of them as their Governours,

id none own them all as fuch.

And muft our Kings and Kiogdoms be Subjeds

[ ?6:

of ignorant Subje&s of the Turk, becaufe once Men were advanced to high Titles over Towns now deftroyed, in one Chriftian Empire now dif-folved or turned Mahometans.

4. There is therefore but one way left, which is for the Pope and his Privy Council of Cardinals tobetheftandingGovernour, by Judgment^ and Execution, and to call when Princes forcc^him to it, ftch European Councils as he can, and (as he doth) to make four Nominal Patriarchs (of Con ft. Alex, Antioch and Jernfalem) as Men make Kings, Queens, and Bifhops on a Chefs-board, and to call thefe General Councils, as he did that at Trent, and to keep the people ignorant enougl to believe it.

As for the making of a fort of new Patriarch? there muft go fo much to agree who they (hall b among all Chriftian Princes and Nations, and ther to prove that they are the true Reprefenters of al others, and that the Reprefenters or reprefentec have any Univerfal Legiflative Power, that I an in no Expectations of any fuch Sovereignty. have proved againft Mr. Hooker that the Body o the people zsfuch are not the Givers of the Powe of their Govern ours, nd therefore cannot giv< power to an Univerfal Supream.

XXIII. When I had feen al! Mr. Tbomdikc Books, and Dr. Heylins, and fome other fuel and A. Biftiop Bramhall's Book againft me, with long and vehement reproving Preface, I purpofe to have again dete&ed the defign, and have ar fwered that Bock. But my Bookfeller Nevi Simons told me that Mr. Roger Leftrange then C verfeer of the Prefs, came to him and vehement ly protefted that he would ruine him if he printe

my Anfwer to it: And when it might not be i Printed I forbore to Write it.

Since then among others Mr. Bodwell hath appeared with moft Voluminous confidence, whom I have anfwered ; who I doubt not will want neither Ink, Paper, Words or Face for a reply.

My Conference with Bifhop Gming I thought ( it againfl: the Rules of Converfe to publifh. But his Chaplain Dr. Saywe/l, Mafterof aColledge in Cambridge, whom I take for his Mouth, being himfelf prefent, hath publifhed what he would have the World to believe of our Difcourfe, in a Book againft me, for Univerfal Jurifdidion: And therefore he hath put (bmeneceffity on me to publish the Truth, which I am confident will not be to the Readers lofs of time, who will perufe it-When I had fent him my Book of Concord, he fenc me Dr. Saywell's firft, by Dr. Crowther, of which I wrote to him my fence. On this he defitfqcKme ko come fpeak with him, which having don^^ee several days, I thought it meet at Night to'Retol-Jed our Difcourfe and fend him the Sum of all in Letters, that neither he might forget it, or any Man mifreprefent it. Thefe four Letters I have therefore here annexed, and with them an anfwer to Dr. SaywePs Reafons for a Forreign Jurif di&ion. XXIV. I am fo far from charging the Church l 'of England with the guilt of this Do6trine or De-H'fign, that I prove that the Church of England is ^utterly againft it. But then by that Church I do Wrioc mean any Men that can get* heighth and confidence enough to call themfelves the Church of Eng^ ^land ^ but thofe that adhere to the Articles of '^Religion, the Do&rine, Worftiip and Govern-mm by Law Eftablifhed, D 3 XXV*

C ?8 3

XXV. And I am fo far from uncharitable Cen-fures of the Men whom 1 thus confute, that I pro-fefs that I believe Mr. Thorndike, Bifihop Guning^ Mr. Dodwell, &c to be Men that do what they do in an Erroneous Zeal for Unity and Government, and are Men of great Labour, Learning, and Temperance, and Religious in their way : And 1 have the fame Charity and Honour for many French Papifts, yea fcr fuch Papal Flatterers as Barotitis who joyned with Philip Nerius in his firft Oratcrian Exercifes and Conventicles: Yea I cannot think that they that burn and torment Men for Religion, could live in quietneis, if they did not confidently think that it is an acceptable Service to God. And I fear not flill to profefs that were it in my power, I would have no hurt done to any Papift which is not neceflary to our own defence.

But I mult fay that I much more honour fuch

ZSGrnfon, Ferns, Efpwc*H6,Monlucins,Eraf/mtf,Vives y Cajfander.Hofpit alius, Thuams, &c. who among Pa-

pifts drew nearer the Reformers, than fuch among us as having better Company and Helps draw fromward them, and nearer to the Defor-mers.

XVI. And as to ypu, Reverend Brethren Con-formifts, who are true to the True Church of England-, I humbly crave of you but three things. I. That you will by hard ftudy and Minifterial diligence and holineis of life, keep up to your power the common Intereft of Chriftianity, of Faith and ferious Piety and Charity. II. That you will heartily promote the Concord of all godly Prote-ffants, and therein follow fuch mealures as Chrift himfelf hath given us, and as you would have

C ?9l Others ufe towards you. III. That you will open-y and faithfully difown the dangerous Err our of Jniverfal Legiflative and Judicial Soveraignty, md bringing the King, and Church, and Kingdom inder any Forreign Jurifdi&ion, Monarchical,Ari-locratical or Mixt; and never ftigiratize the Church of England and your facred Order with the odious brand of PerfUioufnefs, after fo many r mpofed and Received Subfcriptions, Profeffions Uld Oaths, againft all Endeavours to alter the Government of Church or State,

XVII. And as to the Nations fears of future Popfth Soveraignty, for my part I meddle no fur-' ;:herthan i. To do the work of my own Office md Day, 2. And to pray hard for the Nations Prefervation, 3. And to truftGod, and hope that ie will perfed; his wonders in fuch a deliverance, is (hall confirm our belief of his fpecial care and providence for his Church. I But I muft tell you that fuch Reafons as Biihop Gnnings Chaplains , /hould nor be thought ftrong enough to make you fo fecure, as to abate the fervour of your prayers. His words are thefe ('more jcongrucfUs far to him than to you and me) page 282, 283. C U The only means that it left to pre-"' ferve our Nation from deftruclion> and to ft cure us " from the danger of Popery , is to fupprefs all Con-" venticles, &c. —• Being by this method provided t again(t having our People feduced by the Papifts,

i cc which as yet they are in great danger of the next

u thing is to confder how to prevent violence,that thofe cc be not murdered and undone that cannot be per-u fwaded to fubmit. Now to fecure this, H'isMajtfies ^gracious pronnfes to confirm any Bills that were " thought necejfary to prcferve the J£ft<ablijhed Reli-D 4 " pot*

<c gion, that did not intrench on the Succeffion of the C£ Crown, do make the way very eafie'-, if our People <c were united among themfelves, and in the Religion " of the Church of England. For matters may be fo 11 ordered, that all Officers Ecclcfiaftical, Civil and u Military, and all that are employed in Power and ? Authority, of any kind, be perfons both of known " Loyalty to the Crown, and yet faithful Sons of the cc Church, and firm to the Eftablijhed Religion: And " the Laws that they abl by may be fo explained, in "favour ofthofethat Conform to the PublickJ v orfhip, <c and the difcouragement of all Diffenters,that we muft tc reafonably be fee are from any violence that the Pa-<c pijts can offer to force our fubmiffion : For when All > our Bifliops and Clergy are under ftrifb Obligations <c and Oaths , and the People are guided by them 5 and " all Officers, Civil and Military, are firm to the fame cc Intereft, and under [evere penalties, if they all any c thing to the contrary : Then what probable danger iC can there be of any violence or difturbance, to force ic us out of our Religion, when all things are thm fe-cc cured, and the Power of External Execution is-ge-" ncrally in the hands of men of our own Perfwafion, " Nay moreover, the Prince himfelf will by his Coro-" nation Oath be obliged to maintain the Laws and u Liberties of the Kingdom fo Eslablijhed.']

I am not of a Calling fit to debate the Reafons of thefe Reverend Fathers; fome will read them v\ ith a Plaudite 5 fome with a Ridetc, fome with a Cavete. and I with an Orate: And he that will abate the fervour of his prayers by fuch fecuring words, is one whofe Prayers England is not much beholden to. The words with all their defigns are edifying, as Diagnoftick and Prognoflick,, I only fay, VSeeing we receive a Kingdom which cannot

be

be moved, let us have grace whereby we may ferve God acceptably with reverence and godly fear • for our Cod i? a confirming fire, Heb. 12.18, 29."]

March 28. 1682.

Chap. I. The Yrotejtant Church t/* England is againjl a/1 Humane Vniverfal Sovereignty, Monarchical or Ariflocratical; andfo again/} all For reign ChurchJunfdiftion.

I Prove this, I. From the Oath of Supremacy, which faith thus:

" I do utterly teftifie and declare in my Con-" fcience, That the King's Highnefs is the only " Supream Governour of this Realm, and of all " other His Highnefs Dominions and Countreys, " as well in all Spiritual or Ecclefiaftical Things " or Caufes as Temporal. And that No Forreign " Prince, Perfon, Prelate, State or Potentate, hath, "or ought to have ANY JURISDICTION, " Power, Superiority, Preheminence or Authority " Ecclefiaftical or Spiritual within this Realm. " And therefore I do utterly renounce and forfake " all Forreign Jurifdi&ion, Priviledges, Prehemi-" nence and Authorities granted or belonging to i 4< the Kings Highnefs, his Heirs and Succeflbrs, or " united or annexed to the Imperial Crown of "this Realm.

Here all the Kingdom fwears, That none have, I or ought to have any Jurifdi&ion here, who is Forreign. Yet fome Papifts have been encouraged i to take this Oath, by this Evafion.

Obj*

D'4*]

Obj. No Jurifdiiiion is here difclaimed ofFor-reigners,but what belongs to the King: But Spiritual Jurifdidion, called the Power of the Keys, belongs not to the King : Ergo.

Anf. For fecuring the King's Jurifdiftion, All Forreign Jurifdi<ftion is renounced 5 fignifying that there is no fuch thing as a Jurifdi&ion over this Realm, but the King's and his Officers. The Power of the Keys, or Spiritual Power, is not properly a Jurifdi&ion, as that w T ord includeth Legislation, but only a Preaching of Chrift's Laws, and adminiftring his Sacraments, and judging of mens capacity for Communion according to thofe Laws of Chrift : And this under the Coercive Government of the King. Much like that of a Tutor in a Colledge, or a Phyfician in his Hofpi-tal. What can be more exprefly faid than this here, that [ kC No Forreign Prince, Perfon, Pre-V late, State or Potentate, have, or ought to have "any Jarifdidiion, Power, Superiority, Prehemi-"nence or Authority Ecclefiaftical or Spiri-" tual within this Realm J Is that of Pope or "Councils neither Ecclefiaftical nor Spiritual? Is not the word [Prelate] purpofely put in to exclude that Power hence which Prelates claim ? Though the King claim not the Power of the Keys, he knew that by the claim of that Power the Pope and Councils of Foreigners had been the did urbers of his Government: And therefore all theirs here is excluded as a neceflary means to iecure his own.

1. Popes and Councils have claimed a Legifla-tiv e Power over us and all the Church: But the Laws of this Land know no fuch but in Chrift overall, and in King and Parliament under him

f.4?J

over this Land : And therefore the Oath exclud-?th the Power claimed by Popes and Councils-

2. As to Judicial Power, thefe Fcrreigners :laim a Power of Judging who in England (hall be :aken for a true Bifhop and Minifter 5 who (hall lave Tythes, Church-Lands and Temples 3 whe-her the .Kings, Lords, and all Subjects, (hall be udged capable of Church-Communion ? or be Ex-:ommunicate : And our Laws declaring that all his Forreicn Claim is Ufurpation, fully proveth hat it was the fenfe of the Oath to exclude them.

They claim alfo a Power of Judging who fliaJl ?afs here for Orthodox, and who for Hereticks : And in their Laws the confequence is, who fhall 3e burned for a Heretick, or be exterminated, or l/ter Excommunication depofed from their Dominions, and their Subjects abfolved from their Allegiance ? But certainly the Oath excludeth :hem from all this.

The moft of the Papifts claim no Power directly due to their Pope, but that which they call Ec-defiaftical or Spiritual (the red is but by confequence, and in or dine ad Spirit italia: ) But if this be aot excluded in the Oath, then they intended not ito exclude the Papacy : And then what was the Oath made for, or what fenfe hath fc or what ufe? And who can believe this ?

If the meaning of the Oath be not to exclude (the Pope's Ecclefiaftical Power, then they that take it may.yet hold that the Pope is Head of all ,'the Churches on Earth, and hath the Authority to call, and difTolve, and approve, or reprobate General Councils, and may Ordain Biihops for •England, and his Ordinations and his Mifllonaries be here received, and Appeals made to him, and

Obedience fworn to him, his Excommunications, Indulgences, impofed Penances, Silencings, Absolutions, Prohibitions here received : All which our Statutes, Articles, Canons,^, (hew notori-oufly to be falfe. It is evident therefore that this Oath renounceth all Forreign Ecclefiaftical Jurisdiction.

II. The fecond proof is from many A& of Par-liament: Thofe which prohibit all that receive Orders beyond Sea from the Pope, or any Papifts, to come into England, on pain of death : Thofe that forbid the Do&rine, Worfhip and Difcipline both of Popes and Councils: The words of 25 H. 8. c 21. are thefe.

" Whereas this Realm recognizing no Superiour " under God but the King, hath been, and is free " from Subjection to ^ any man's Laws, but only cC fuch as have been cevifed, made and ordained " within this Realm for the wealth thereof, or to " fuch other as the People of this Realm, have ta-" ken at their free liberty by their own confent " to be ufed among them, and have bound them-"felves by long ufe and cuftom to the obfervance " of the fame 3 not to the obfervance of the Laws tC of any Forreign Prince, Potentate or Prelate 5 u but as to the accuftomed and antient Laws of " this Realm, originally Eftablifhed as Laws of " the fame, by the faid fufferance, confent and cu-4C ftom, and none other wife : It ftandeth there-" fore with natural equity and good reafon, &c u that they may abrogate them, tfr.

Moreover the Laws of England determine, that no Canons are here obligatory, or are Laws, un-lefs made (uch by King and Parliament. And if it be true which Heytyn, and iome others fay, that

the

[45 ] . the Pope's Canon-Laws are all here in force flill, r except thofe that are contrary to fomeLaws of -the Realm, that is but as the Roman Civil Law is in force; not as a Law of the Pope or old Romans, buras made Laws to us by King and Parliament. The Roman Senate and Emperor give us the Matter of the Civil Law, and the Pope and Councils of the Canon-Law 5 but the Sovereign Power here giveth them the Form of a I Law ; as the King coineth Forreign Silver.

III. The Articles of Religion prove the fame. 1. The twenty firft Article faith,

" General Councils may not be gathered together without the Commandment and Will of cc Princes: And when they be gathered together " ( forafmuch as they be an Affembly of Men, " whereof all be not governed by the Spirit and ;c Word of God ) they may err and fometime . "have erred, even in things pertaining to God: j " Wherefore things ordained by them, asneceffa-" ry to Salvation, have neither ftrength nor Au-* thority unlefs it may be declared that they are j* taken out of the Holy Scriptures.

Here note, l ii That General Councils (fo called) in the Empire, had no power to meet, much lefs to Rule, without the Commandment of Princes. And fo thofe called by the Emperor had no power over the Subjefts of other Princes,

2. And true Univerfal Councils will never be Lawfully called, till either all the Earth have One Humane Monarch, or all the Heathen, In-fidel, Mahometan, Papift, Heretical and Prote-ftant Princes agree to call them: For one hath not Power over the Dominions of all the refl. And fo the Ariftocratical Party put the whole Church under

[ 4*1

der an impofTible and non-exiftent unifying and governing Power.

3. That which may be proved a Duty out of God's Word, was fuch before any Pope or Council made Laws for it So that if their Commands herein are any more than declarative, and fubfer-vientto God's Laws (as the Crying of a Proclamation, or as a Juftices Warrant^ God hath fore-ftalled them by his Laws, and theirs come too late.

And if all the Power that Councils or Biflio ps have as to Legiflation, be to make Laws unnece f-fary to Salvation, it were to be wiihed they had never made thofe that are hinderances to Salvation, andfer the Churches together by the Ears, and have divided them thefe 1200 Years and more. Surely our Englifh Canons 5,6, 7,8, which Excommunicate ib many faithful Chri-fHans, do much hinder Salvation, if they be not neceflary to it.

But it's apparent that they take their Laws to be neceflary to Salvation , 1. Who fay AH are Schifmaticks that obey them not 5 and that fuch Schifmaticks are Mortal Sinners in a date of Dani-nation.They that make th eir Canonical Obedience neceflary to avoid Schifm , and that neceflary to Salvation, make the faid Canonical Obedience neceflary to Salvation. But, &c,

2. And one would think that they that torment, and burn Men, and filence Ministers for not obeying their Canons, made them neceflary to Salvation.

. The 34th Article faith, That [_" every Vdr'ticw ^lar or National Church hath Authority to Or-."dainj Change, or Abolifa Ceremonies or Rites

"of

C 47 ]

" of the Church, ordained only by Man's Autho-" rity, fo that all things be done to edifying.]

And if fo, they that may aboliili the Rites ordained by General Councils, or Popes, are not their Subje&s: nor is this Power of making and abolishing Rites referved to them , nor can they deprive any National or Particular Church of this : their own Power-

The 36th Article faith, That [" The Book of " Confecration of Arch-Bifhops, Bifhops, and Or-<c daining of Priefts, &c. doth [Contain all things " neceffary thereto.^

But nothing in that Book doth make it necefla-ry that Englilh Bifhops cr Priefts receive their Power or Office from any Foreigners, Pope, Council or Bifhops* which yet muit be neceffary if they be their Subjects.

The 37th Article faith, That [" Though the >c Queen hath not the Power of adminiftring the ,c Word and Sacraments, yet [he is not, nor ought not " to befttbjeft to any foreign jurifdiclion ; And that <c the Bifiop of Rome hath no Jurifditlion in this " Realm of England.] And if fo, then he hath no Patriarchal Jurifdi&ion here 3 nor have foreign j Councils any.

IV. King Edw. 6. Injunctions fay, That [" No ! "manner of Obedience or Subjection is due to the

" Biihop of Rome within this Realm] Therefore I not as to a Patriarch, Prefident or PrincipiurnVm^

: tatis.

V. Queen Elizabeth's Injunctions fay, [ c No " manner of Obedience or Subjection is due to

' <c any fuch foreign Power And Admonit. [No

cc other foreign Power fhall or ought to have any " Authority over them.]

VI. The

VI. The Reformatio Legnm Ecclefiaft. c. 9, 10, 11.14, 15. are full proof: There the Reformers profeifing reverence to the 4 firft General Councils as holding found Do&rine, add [" Qmbns \ tamen non aliter fidem noftram obitgandam effe cen-u fernus, nifi quatenm ex S. Script uris confirmari pof-

pnt: Nam concilia nonnulla interdam erraffe, & " contraria inter fe definivtjfe , partim in aclionibus <c juris, partim etiam in fide manifeflum efi. Itaq; tC legantur Concilia quidem, cum honore & Chri/iiana

reverentia , fed interim ad Scripturarum piam, cer-

tam, rettamq-, regulam examinentur.

C. 15. <4 Orthodoxorum Patrum etiam author it a-<c tern niinime cenfemus effe contemnendam ; funt enim <c per mult a abillis pradare & utiliter ditla : ut ta« <c men ex eorum Sententia de Sacris Liter is judicetur, " non admittimus: Debent enim facra? liter <t, nobis <c omnis DoVvrimc Chriftiana & regit 1 a effe & judices, tC Quin & ipfi Vatres tantum honoris fibi deferri re-" cufarunt, fepins admonentes let! or em ut tantifper " Juas admittat fententias & interpret at iones , quoad <c cumfacris Uteris confentire eas animadvert erit.

Et de Ha?ref. C- I. <c Illorum intolerabilts efi er-" ror qui totius Chrifiiani or bis univerfam Ecclefiam €l folim Epifcopi Romani principatu contineri volunt. c * Nos enim earn qut cerni potefi Ecclefiam fie defini-,c mns-i ut omnium coetm (it fideTutm hominum, in quo a S. Scriptura fine ere docetur •, & Sacrament a (fal-QC tern his eorumpartibm qua ncceffaria funt ) juxta fC Chrifti prafcriptum adminifirnetur.

Et de Judic Q>nt. Ha*ref c. 1. " Appdlatio

t% reo conceditur ab Epifcopo ad Archhpifcopnm, & ab " Jlrchiepifcopo ad Regiam perfon.im ( but no fur-

" ther ) Fid. de Ecclef. o 10. de Epifc. Pote-" flate.

Et

[ 49 3 t

' Et pag. Ipo. " Rex tarn in Archkpifcopos y Epif-copos, Clericos, & alias Mmftros qnd m in Lako's intra fit a regna & dominia pleniffimam jurifdiftio-nem tarn civilem qudm Ecclefiafticam habet , S> exeuere pot eft : Cum omnis JarifdiEtto turn Eccle-fiaftica tumfecularis ab eo tanquam ex uno & eodem fonte derivantur.

Et de Appell c 11. " There's no Appeal to any above or beyond the King, judging by a Provin-al Council, or Sele&BifhopsO Though the King died before thefe were ade Laws, they tell us the Church of England's ice.

VII. To faye tranfcribing, I defire the Reader perufe that notable Letter of King Henry the h to the.Archbifhop of Tork^: It is the firft Ik e fecond Part of the Caballa of Letters; well urth the reading, to our purpofe. VIIL The Liturgy for Nov. 1. called the Pope ntichrift, And the Homilies to the fame fince: ad the Convocation in Ireland, Art. 8. 1615-; 1 doth the Parliament of England, in the Ad ? the Subfidy 3 Jacobi , of the Clergy. And •e they that took him for Antichrift, thought lot that as Pope or Patriarch he had any* ruling vver here.

IX. The Apology of the Church of England \ Jewel's Works, fordered to be kept in all the rifli Churches) faith, Pag. 708. ["Of a truth even thofe greatefi: Councils, and vhere mod Affemblies of People ever were, .whereof thefe Men ufe to make fuch exceeding reckoning) compare them with all the -hurches which throughout the World acknowledge and profefs the Name of Chrift, and what

E

" elfe I pray you can they feem to be but certaii u Private Councils of Bifliops, and Provincia " Synods ? For admit peradventure Italy, Franct

Spain, England, Germany , Denmark^, Scotland K met together 7 If there want A fa, Greece, A\ cc menia, Perfa, Media, Mefopotamia, Egypt, Etbit Cl pia, India, Mauritania , in all which Plac< " there be both many Chriftians, and many Bi " (hops, how can any Man, being in his rigl " Mind, think fuch a Council to be a Genen "Council?]

Pag. 629. " It's proved that Councils have bee " fo fa&ious and tyrannical, that good Men hav " juftly refufed to come at them.

Pag. 593. "But the Gofpel hath been carrie tC on without and againft Councils; and Counci " been againft the Truth.

And Jewel J Pag. 486. flieweth that [" Counci " have been againft Councils, and the Arrian H " reticks had more Councils than the Chriftians and flieweth'their uncertainty.

Pag. 19. As to the Authority of Councils, A gnsline faith, £" Ipfa plenaria Concilia f<cpe Prior a " pofterioribtts emandantur.

And of the Succeflion and Ordination of £ fhops, he faith, Pag. 131. [''If there were m "one of them ("that turned from Popery) or * " us left alive, yet would not therefore the who " Church of England fly to Lovaine. Tertutli, " faith, Nonne & Laid facer dotes fumm. — Ubi E " clefiaftici Ordinis non eft Confeffm, & offert u tin git facer dos qui eft folm. Sed & ubi tres fm y " Ecclefia esl, licet Laid. And frequently he faitf "The Church is found among few, as well " among many.] And he was for Lay Mens Bat tizirig, X. Tl

X. The firft Canon commanded! Preachers our times a Year to declare [ u That All ufurped & foreign Powerf forafmuch as the fame hath no Eftablifhment nor Ground by the Law of God) is for moft juft Caufcs taken away and aboliflied. And that therefore, No manner of Obedience or Subje&ion within His "Majefties Realms and Dominions is due to any fuch foreign Power.

The 12th Canon Excommunicate:h ipfo fa&o

,iy that (hall affirm, " That it is lawful for any

fort of Minifters to joyn together and make

Rules, Orders or Conftitutions, in Caufes Eccle-

'fiaftical, without the King's Authority, andfhall

fubmit themfelves to be ruled and governed by

:hem.] Therefore none may go beyond Sea to

ouncils without his Authority. And the Canons

Foreigners are not to be made a Rule without

5 Authority. And is not other Princes Autho-

:y as neceflary in their Dominions?

The Canon which bids Prayer 55 th defcribeth

c Chriffs holy Catholick Church to be the whole

•Congregation of Chriftian People difperfed

hroughout the whole World.] But fuch-a

lurch hath no Legiflative or Judicial Power,

XI. The Controverfie is about an Article of

ith, [I beUeve the holy Catholick Church.] The

bmanifts fay, It is an univerfal Political Society,

bverned by one humane Supream ? (Monarch,

riftocracy or mixtj under Chrift. Proteftants

', It hath no univerfal fupream Ruler but Chrift.

I ow the Generality of Proteftant Englilh and

;f »nfmarine,who write on the Creed,expound this

•tide accordingly in the Proteftant fence; as he

it will perufe their Books may find; which

\iyvdth what is the fence of the Church oiiingUnd.

E 1 Xtt Though

y

XII. Thoqgh King Edw. VI. was but a Youth when he wrote his fharp Book againft Popery, ( lately printed.) It fheweth what his Tutors and the Clergy of his time, who were called the Church, then thought of thefe Matters.

XIII. If the Parliaments of England all the days of Queen Elizabeth, King Jama, and King Charles I. and II. knew r what was the Doctrine oi the Church of England about a Forreign Jurif diction, it is eafie to gather it in their Votes, anc Ads. Let him that would know whether they w^re for a Coalition with the French on fuel terms, read Sir Simon Dewes Journals, Rufiwortk Col left ions, or Frins Introduction ad annum 1621 or any other true Hiftorian, and he will fee hov far they were from owning any Forreign Ecclefi aftial Jurifdiition. But the contrary minde would make the World believe that all thefe Par liaments were of fome Sedt differing from th Church of England. But what call they th Church of England but that part of the Clergy wh conform to the Laws: And did not the Lau makers underftand the Laws ?

Or if they more regard the fence of the CJerg: let them read A. Biflnop Abbot's very plain an bold Letter to the King, in Prins Introdudt pa 39, 40. and Dr. Hachrvcll\ &c. and they m know what was then the fence of the Clergy With whom concurred the Bifhops of Irelana Infomuch that Bifliop Downame expreffing 1 fenfe of the Papifts there, and his contrary d fires, prefumed to add, [And let all the people / Amen 5 ] at which the Church rang with tl Amen. And though he was queftioned in En Und for it, he came fafe off His Neighbour I

Aid

[ 5? ]

:iops alfo declaring Popery to be Idolatry, and lie Pope Antichrift.

: XIV. The Bifhops and chief Writers of Eng-: Whave taken the Pope to be the Antichrift; \ranmer, Whitgmft, Parker, GrindaU, Abbot, all 1. Bilhops of Canterbury ; Vjher, Downame, Jew-i'. r , Andrews , Bilfon , Latimer, Hooper, Farrar, Ridley, Robert Abbot, flail, Allig, and abundance nore Bifhops: The Martyrs, Smclijfe, Fulke, i harp, Wbittaker, Willet, Crakenthorp, and mod of

jur Writers againft Popery. Sure then they were ;br none of his JurifdiSion here. : XV. The Prayers have been and are to this day idded in the end both to our Bibles and Common grayer Books,which (hew how far the Church of England was from deliring a Coalition with the ?apifts by fubmitting to any Forreign Jurifdi&i-3n : They fay to God, [ " Confound Satan and

I Antichrift, with all Hirelings, whom thou haft :c already caft offinto a reprobate fenfe, that they

II may not by Seds, Schiims, Herefies* and Er-" rors, difquiet thy little Flock. And becaufe, c O Lord, we be fallen into the latter days and " dangerous times, wherein Ignorance hath got " the upper hand, and Satan by his Miniftersfeek-" eth by all means to quench the light of thy Gof-* pel, we befeech thee to maintain thy Caufe a-"gainft thofe ravening Wolves, and ftrengthen all " thy Servants whom they keep in Prifonand Bon-" dage. Let not thy long-fuffering be an occafion " either to increafe their tyranny, or to difcou-" rage thy Children, &c ]

Though A. Bifhop Laud put out all thefe Prayers from the Scots new Liturgy, we had never had them ftill bound with ours to this day if the E s Church

Church q{ England had not at firft approved them.

There isalfo a Confeflion of Faith found with them, defcribing the Catholick Church as we do.

XVI. The Oath called Et c*tera of 1640. faith that [" The Do&rine and Difcipline of the "Church of England cox\iamet\\ all things necefla-c< i;y to Salvation. ] Therefore Obedience to a-ny Forreign, Jurifdi&ion is notneceffary to Salvation : And therefore not neceflary to the avoiding ofSchifm, or any Damning Sin.

XVII. The Church of England holdeth that no Forreigners ( Pope or Prelates ) have Judicial Fewer to pronounce the King of England a Here-1 tick. Or Excommunicate, (though as Bifnop Andrews faith in Tortura Toni even a Deacon may refufe to deliver him the Sacrament if uncapable, much more that Paftor whom ,he chufeth to deliver it him-) For it's known by fad experience how difmal the Confequences are 3 expofingthe lives of the Excommunicate to danger among them that believe the Pope and his Councils, and rendering them difhonoured and contemned by their Subjeds: We know how many Emperors have been depofed as Excommunicate, and what Qyeen Elizabeth's Excommunication tended to j And if our Laws make it Treafon to publiih fuch an Excommunication, fure the Law-makers believed not that either Pope or Prelates had a Judicial Power to doit- In Prin's Introduft. p. 121. the Papiiis that were unwilling to be the Executioners, had no better plea, than [That no Council had yet judged the King to be a Heretick. 2 But Protectants deny that any Council hatha Judicial Power [q to judge him, though all Men have

a Dif-

c w r

i Difcerning Power to judge with whom they hould hold Communion.

But if our Defenders of a Forreign Power fay ;rue, then the Univerfal Judge ( Pope or Pre-atesj may Judge and Excommunicate Kings who :hey think deferve it. And if fo, not only Juf-:ice, but Humanity requireth that fuch Kings be irft heard fpeak for themfelves, and anfwer their Accufers Face to Face. And this can feldom be well done by proxy, as the Prelates will not Excommunicate the Proxies or Advocates only. And muft all Emperors and Kings travel no Man kflows- whither or how far to anfwer every fuch accufation, and that at the Bar of a Prieft, that's Subjedt to another Prince, ( perhaps his Enemy;) And if it be at an Univerfal Council, the King of EnglandttWJ be Summoned to America or Conftan-

tinopk, at neareft, if they muft be indifferently •called together.

XVIII. The Church of England is not for Popery, butagainftk: But the Dcftrine of an Univerfal Church Soveraign under Chrift, is Popery; by the Confeffion of Proteftants and Papifts. I. Proteftants ordinarily rank the Papifts into thefe forts, differing from each other, i. Thofe that place the Univerfal Supream Power in the Pope alone, (which are moft of the Italians that dwell near him. ) 2. Thofe that place it in a Pope and General Council agreeing, (which are the greateft number.) 3. Thofe that place it in a General Council as above the Pope, efpecially if they difagree. 4. Thofe that place it in the Univerfal Church real or diffufive. See Dr. Challoner in his Crede Ecclefiam Catholic am, defcribing thefe four forts of Papifts.

E 4 II. And

L $o J

• II. And the Papifts themfelves number all thj fame differences, as you may fee in Bellarminc a large.

Of the firft Opinion is Vdentin in Thorn. To- jj Bifp. i. p. 7. §45. and divers others both Jefu its, Friars and Seculars. And Albert. Tighim hart written an unanfwerable Book againft the Supre 1 macy of Councils- But Bellarmwe himfelf faith of this way, f "Vf<l\ a ^ ^ anc diemquaftio fitperefi a .e'Ham inter Catholicos. Lib- 2. deConciL c. 13.

And they that have different Soveraigns have different Churches.

Of the fecond Opinion are the greateft number of their Do&ors-

Of the third Opinion (for a Councils Suprema* cy above and againft the Pope in cafe of difagree-ment) were the Councils of Confiance and Bafll^ And faith Be liar mine, Job. Gerfon, Petr. de Alliaco< Card. Camcracenfis, 'Jacob™ Almanim, Card. JVj--col. Cufanm, Card. Florentine, Tanormitamts, To-flatus Abulenfis, and multitudes more; with Ovie^ do, Okam, &c. and the Parifians and French Church : Ani the Pope and Jefuits will not fay that all thefe are Proteftancs, or none of the .Roman Church: >4nd the Chuixh of England never took them for any other than Papifts.

XIX. The/mall Book called Bern & Rex,, which is approved by the Church of England t tmy give the Reader fatisfa&ion herein.

XX. The common ftrain of the mod approved Poitors of the Church in their Licenfed Books againft the Papifts, difclaimeth all Forreign Jurif-diclion of Pope or Prelates. ? 1. Eifiiop %wei I before cited.

2. Bifhop Bilfon is too large to be recited.

Chriftian

rif-Of

[ 57 1 ChriftianSubj. p. 229. Ci [To Councils (faith he) ,c fuch as the Church of Chrift was wont by the u help of her Religious Princes to call, we owe J" Communion and brotherly Concord, fo long a as they make no breach in Faith and Chriftian ''Charity -, Subjettion and Servitude we owe ■: :c them none.] See more p.270,271,272, 27 3,eh-, of the Errours and Contradictions of General Councils, and how the major Vote obligeth us not to follow them.

Andpag. 233. [The Title and Authority of

A.Bifhops and Patriarchs was not ordained by the

Commandment of Chrift or his Apoftles, but the

Biftiops long after, when the Church began to be

rroubled with Diffentions, were contented to link

chemfelves together in every Province to fuffer

3ne—to affemble the reft. "Pag. 261. The

Bifhops fpeaking the Word of God, Princes as

well as others muft yield Obedience : But if

c Biftiops pafs their Commifiion, and fpeak be-

f fide the Word of God,what they lift,both Prince

: ' and People may defpife them.

^3. Dr. Fulkf on Eph. 1. § 5. fheweth that the

Church hath no Head but Chrift, and no man can

:be fo much as a Minifterial Head.

4. Dr. Reynolds againft Han proveth, that none t>uc Chrift can be the Head of Government any I more than the Head of Influence.

5. Dr. Whita\er againft Stapleton de facra Script, pag. 128. " He fheweth his Ignorance as worthy

£ *

1 10 fit among the Catechumens, that inftead of ?c Believing that there is a Catholick Church, c puts [believing what the Catholick^ faith and be-,c lievetb [fie tn y ut novum tnum fidem defendas nc-" vos artkhlos condjs, etiam non harefis fed perfidia

" Magifier

L J8 ] " Magifter aS] I believe that there is a holy Ca-" tholick Church, but that I tnuft believe all thatft *' it believeth and teacheth, I believe not. An a gitjiine appealed from the Nkene Council to the " Scripture. We receive not the Baptifm of In-4; fants from the Authority of the Church, but " from the Scripture. And pag. 103. he flieweth r that [Councils have erred, and corrected one f\ another, and are more uncertain than the Scrip-" ture. And pag. 50 [The Peace of the Churchf " is better fecured by referring all to the Scrip " ture than to the Church.

"Pag. 501. The Catholick Church in the " Qeed is invifible, and known only by Faith.

6. See Biihop Hall\ No Peace with Rome, and his Letter to Lund. It is tedious to cite all in Wtllet, Slater, Trideaux, Abbot, Marton,Crakenthorp, Chattoner, White, and the reft to this purpofe.

It is mod notorious, that the Church of England was againft all Forreign Jurifdidtion of Pope or Prelates as over this Land.

To cite a multitude of fuch Teftimonies, wouldfr but needlefly fwell the Book, and weary the Reader.

Chap. II. The whole Kingdom and Church is /worn againfl all Forreign Jurifdittion, and all alteration of Government in Church and State: And ought not to be Jligmatized with PERJURY.

§ 1 VpHat the whole Churchy and Kingdom i$ A under fuch Oaths is vilible.

I. The

C 5T9 3

I. The Oath of Supremacy before cited againft

II Forreign Jurifdidtion is put upon all the Land.

II. The Oath called Et catera 1640. is againft change of Government, and was taken by many.

III. The ASt of Uniformity obligeth the whole liniftry to fubfcribe againft all endeavours to al-r the Government.

IV. The Oxford AGt of Confinement fweareth 1 Nonconformifts ( and more) never to endea->ur any Alteration of Government in Church ' State.

V. The Veftry Ad fweareth all the Paridi cftries to the fame.

VI.The Corporation AQ. fweareth all the Cities , d Corporations of England to the fame •, that is,

III in Power and Truft as to Government.

i VII. The Militia Aft fweareth all the Souldiers the Land to the fame. So that it is undeniable that all the King-

i>m is fworn never to endeavour any Alteration Government in Church or State, and alfo ex-

;efly againft all Forreign Jurifdidiion.

§ 2. That it is not only an Alteration, but even

Alteration of the very Species or Conftitution

Church and State Government, to bring the

md under the Forreign Jurifdi&ion either of

ppe, Prince or Prelates, I have proved by it If j and to any man of underftanding, it needs

g) proof.

; § 5.That Church and State, and the whole Land ight not be wilfully perjured, is clear. 1. It is (0 •inous a fin againft God, as is like to bring down ftrudive vengeance : He that threatneth it even I the Tables of Stone : The Lord will not bold him iltkfs that taketh his Name in vain: And Perjury

c 60:

is the chief taking his Name in vain, to confirrri a Lie. And if this threatning reach to every indi vidual, what will become of perjured Church and Kingdom? The Lord is the avenger of all fuel crimes: And it's a fearful thing to fall into the hands of this God, who is a consuming fire.

II. " Perjury is a direft diflblution of Societies " Mutual Truft is their concernment: Utter Di " flruft is a Virtual death or war. King andPeopI t: are tied to each other by Oaths: Majors am cc chief Officers, and Judges are tied to fidelit] " by Oaths. The Bifhops fwear their Clergy tc * them, (though old Canons condemned it:) Loofi 4C this Bond, and what are Societies? Who car c; truft him that maketh no confeience of tin " Obligation of Oaths, any more than an Enemy

III. It depriveth the King of a neceflary mean of fecurity for [lis life. If all confeience of th Oaths of Allegiance were gone, it is fuppofed tha the confeience of Loyalty would be gone. Am many a Traytor would ftudy how to kill King fecretly without danger to themfelves, or to mak it good by ftrength and numbers.

IV. Itdeprivethall the Subjefls of neceffar Security for Eftate, Name or Life. If Churci and State fhould openly be perjured, who can ex pe<3 that all Individuals fhould ftick at it ? But n ther that every Man that hath an Enemy, or hat either Wealth or Place which another defiret!' fhould prefently be Sworn to the Gallows or th Block? It were far better dwell among Toad; Snakes, and Adders, or Wolves and Beais i gainft whom a Man hath fome defence: Homo h mini Lnpn/ 7 would be turned into Homo homi Diabolus.

V.

| V- It would make us uncapable of Truft, Traf-jfick, and Friendship with any Forreign Land: [Open National Perjury is fo odious againft the Light and Law of Nature, that Englishmen would be to other Lands, as Man-eating Canibals ire to us. None could treat with us or truft is.

VI. This would be a mod heinous wrong to fkhe King, to have the Hiflory of his Reign fo odi-)>oufly blotted to all Pofterity, as that under him ) the Land Should be turned toDiabolifm, and made 5 the hatred and fcorn of all the Earth; when God ; had honoured it with fo many Bleflings above 'ifloft others.

VIL It would render Popery it felf more odious than it is, as if it lived by the moft horrid crimes, and muft revive by National Perjury: j And would confirm thofe felf conceited YVhim-ji fical Expofitors of Rev. 13. that think the mark . in the Forehead impofed upon all that muft buy Sand fell, and be Freemen is PER jury with ' PERfecution; and that dream that the Letters of i the Name of the Beaft, are not to be underftood meerly Numerally, but Materially and Nominally, and that x I <r **, *i, figma-tau are our Ch. and Sr. conjoyned by a Serpentine [X] or [W] to fig-nifie that our Swearing and Forfwearing was for [ Church and State. ] Yea and the more odious fancy of another Name in them will become their Sport.

VIII.. It would make the Nonconformifts fay that never Men on Earth were dealt with fo inhumanely, and Challenge the World to give any fuchinftancein any Hiftory, Chriftian, Mahometan or Pagan, if the fatne men that have reviled

them

them as Rebellious, and endeavoured their In> prifonment and utter Rume for not Swearing ne-1 1 ver to endeavour any alteration of Government, fliould all this while be defigning the alteration of it, and firft to make all men abjure it, and after to bring them to it- The Diflenters fcruple not ■ Swearing never to Endeavour the Altering of the State, Government, nor of the Church as in the Hands of fuch Paftors as Chrift or his Apoftles inftituted 3 nor any Reformation by Sedition or unlawful Means: But they durft not abfolutely abjure all Lawful Endeavour, to take the Church Keys out of Lay-mens Hands, and to have mere Bifhops than one to many /core or hundred Churches, &c. And if we muft lye in Jails as Rogues for refufing this for fear of Perjury, and yet the Reverend or other Profecuters ihould Co far alter all the Government of Church and State as to bring all the Land under a Forreign Jurisdiction, Legiflative, Judicial and Executive, and to make King, Parliament, Clergy and People the Subjedtsof the Pope, or which is more bafe, of a Court or Colledge of Prelates who are al-mort all Subjeds to Forreign Papifts, Mahometans and Heathens, of whom few dare difobey their Lords and Princes, this would be fuch a thing as Humane Language hath no words fignifi-cant enough todefcribe.

§ 4. Obj. Sinful Oaths bind none, and muft be broken.

Anf. 1. Sinful Oaths involve Men in the dreadful guilt of Perjury.

2. Oaths finfully impofed and taken, yet bind to Lawful Matter.

E 6j ]

3. If thefe Oaths be finful, why were they im-pofed ? Shall the fame Men urge all to take them, ■and then fay, You may break them as being [infill ?

4. It is not finful to Swear Loyalty and Self-defence againft foreign Enemies or Ufurpers.

Obj. 2. Luther and your other Reformers broke their Vow of Chaftity and Obedience to the Pope, .and defended it.

Anfw. 1. You think they did ill, and will that juftifie you ?

2. To obey a Pope, that is by Ufurpation a ^Vice-Chrift, or King of all the World, is a great [Sin, and they that Swear it, are no more bound "to it, than they that Swear Murder or Treafon. ! And the Vow of Chaftity becomes unlawful to thofe that have not the Power of Continence. oBut for thofe that .had , let them juftifie them

from Perjury that can : I cannot.

3. The Perjury of a few Individuals, and of a :■ Kingdom, vaftly differ.

4. They took that Oath in ignorance, think-j ing they had done well. But thofe that I now

; fpeak to, at once reviled them that took it not, 1 and did their beft to lay it on all the Land, and j yet were then for a Foreign Jurifdiction, and de-; ligned or defired that all that took it might after break it.

But thefe Objectors (hew us that there is no Sin fo odious and inhumane, which Learned and Reverend Men may not plead for, under a Name and Mask of Virtue, Loyalty , Piety, and the Churches Good and Service. Obj. The Laws may repeal thefe Oaths.

Jnfrv.

jinfw. That will but free new Men from taking h /them; but not thofe that have already Sworn \\ from keeping them in all the lawful parts.

Chap. III. What Endeavours have been ufed by the wore Moderate Papifls to bring Eng- ' j land under a Foreign Jurifdiclion in King James'j time.

§. i. T Will not meddle now with their violent A Attempts abroad and at home , nor fo much as name them. (Commonly Known) It is not my defign to fpeak or act offenfively, but de-fenfively: Their ways of Wit and Deceit have been many, and among others pretended Motions for a Coalition hath not been the leaft: ^nd their injurious Pretences that our Rulers have been inclined to them, as knowing how much that may do with the ignorant fequacious Multitude.

§.2. I. In Queen Elizabeths days, they much perfwaded her that to go as far from the Church of Rome as the Ami-Papifls defired, would crofs her Intereft, and make the reduction of the Kingdom impolfible, who were all Papifls but as ic were the other day.

II. In King James's time, they would fain have conquered him by the fear of Murder, when he heard of the Murder of two King's of France, H. 3. and //. 4. that had greater defenfive Powers than he : ^nd the Powder Plot was yet more frightful : >4nd continued threatnings more.

^nd he (hewed his peaceable Difpofition in promoting the Spaniih and French Matches for

his

[ 6* ]

i$ Son: and efpecially if it be true that FajfamB

iid other Hifiorians fay , that lie, and h>s Son,

id his Council took their Oaths for a 2blerationj

the words recorded by them.

§. 3. ^nd to make People believe that he was

the heart a Papift, the Bit: op of Ambrnn boaft-

h of his fuccefs in a Conference with him,

blidbed in French in Mr. Pageant % printed a:

•enoble 1668. where in Pag. 173, 174* 175, 176,

7, 178. he tells this Story. (It's like the Arch-

jhop told it to ingratiate himfelf with Cardinal

MicHj to whom he fent it, and would not fcru-

* aggravation.) ' Afterwards there was a good

mderftanding between the two Crowns: The

ling of England at the requeft of die K 01 France,

[id often remit the ordinary feverities ufed a-

ainft the Catholicks in England .« He was even

/ell-pleafed with the Propofals that were fe-

retly made to him by the King of France, in

rder to the reducing of him into the boibm of

ie Church. Infomuch, that after feveral Con-

?rencfs held for that Effedi, by the confent of

isMajeily, without communicating any thing

if that matter to his Council, for 1 fear that the

ufinefs being known fliould have been pbftru-

:ed-, The Archbirhop of AmhrknyanzA inro

\ngland^ as if it had been wirhout Defigrv, id

iie Habit and under the Name of a Counfellor

f the Parliament of Grenoble, whofe curiofity

ad incited him to fee England. He had no fooner

anded at Dover, but the Duke of Buckingham

ime to meet him, and having fatuted him thus hifpered in his Ear [Sir , who call your [elf a ounfellor of Grenoble , but are the Archbifiop of anbrun, yon are welcom mo thtfe Kingdoms. Ton

F ''need

y

[66]

need not change your Name nor your Quality, foi here you (Jjall receive nothing but Honour , and especially from the King my Mafter , who hath a mol high Efleem of yout\ Indeed the King of Englam ufed him moft Kindly, and granted him man] Favours on behalf of the Catholicks, and evei permitted him in the French Embaflador': Lodgings where was a great Affembly to admi nifter the Sacrament of Confirmation to th, Catholicks, the Doors being open, There werj near Eighteen thoufand Perfons who receive that Sacrament, and yet no man faid any thin to them as they went in at the Gate, nor i* where elfe. Although there were many of th Englifh always /landing in the Street beholdin the Ceremony. During his abode, he had mai^ Conferences with that King, who having com to agreement in all the controverted Points, wrote a long Letter to the Pope by a Catholic Gentleman, his Subject, whom he fent fecretl of purpofe, by which Letter he acknowledg him to be the Vicar General of Jefus Chrift,

Earth, the Univerfal Father of Chriftians, ai? the Head of all the Catholicks * alluring hi

that after he had made fufficient provifion wii J refpeft to the things agreed on, he would ope, ly declare himfelf: In the mean time, hepr.? mifed him not to fuffer any more to mal j fearch in his Kingdom for the Priefts whir, were fent over by his Holineft, and themci" Chriftian King, .provided they were no Jefuitdp whom he faid he could not truft for many Rer 1 fons, chiefly becauie he counted them to hay been the Authors of the Powder Plot, I J 3 which they had designed to have blown him 1^

in his Parliament. In his Letter among other things, he intreated the Pope to grant that the Church Lands which had become part of the Patrimony of the principal Houfes in England might noc be taken from them % that on the contrary,' they might be permitted to poiTefs them ; becaufe if it fliould be othervvife, there night arife trouble on that account. He faid ilfo, that nothing hindred him from declaring himfelfprefently, but that he defired to bring he King of Denmark^ his Brother-in-Law with rim -j whom he had in order to that end, but inder another pretence, prayed to comeover in-o England, where he hoped to Convert him with himfelf That in fo doing he fliould lecure he Peace of his Kingdoms, which otherwife he :ould hardly keep in Peace, and that they two oyned in the fame Defign, would draw with hem almoft all the North. The Duke of Buckingham and the Gentleman , whom he fent to \kome, were the only Per fens of his Subje&s to vhom he had made known this defign. But the Death of King James, which put a flop to this Negotiation, put a flop to the Effect of it, which vas a matter of great Grief to his Holinefs, and ^ht King oiFrame.'] Thus far Deageant : At the ; ;id of his Book is a Narrative of the Archbifhop '^Ambrm of his Voyage into England^ written rlli J Cardinal Richlien. In which he fpeaks much the like purpofe, as done 1624. adding, f That he King told him with great freedom the affe-ni ftion he had for the Catholick Faith, and was fo particular as not to omit any thing, infomuch hat he told me, that from his Childhood his Rafters perceiving his inclinations thereto, he ¥z 'had

1 had run great hazards of being aflaflinated The reft is, fc That the King relblved to fettle ' Liberty of Coofidecce by calling an Affemblj ' of Trudy Eri&liiH and Foreign Divines at Dovei 1 or QMgve.

I have recited this to fliew that as they are noi wanting in Art and Indutiry , fo they abufe the Name of Princes to promote their Caufe. Wh can tell but much of this is Lies? And if Kin£ James to prevent Eutchery, gave them a few fail words, it's like they added more cf their own And if he ufed the Papifts kindly, as being againf Cruelty, they were the more unexcufable tha would have deftroyed him., and could not bekep in Peace

§. 4. Yet do the Papifts make people beyond Sea believe that they live here under conftam Martyrdom ! Sure if Hifcory be to be believed the Articles of King James and his Son, our late King, about the Spanifh and French Matches, do acquit both Kings from any juft Accufation ol Cruelty againft the Papifts. Rufrworth aftermen< tioned thus reciteth the private Articles of the firfi Match, Pag. 86, 87,88.

1. ' Particular Laws made againfc Roman Ca< c tholicks,under which other Vaflals of our Realw 1 are not comprehended, and general Laws undei ' which all are equally comprized , if repugnant ' to the Romiih Religion, fhall not any time here' 4 after by any means or chance whatever, dire&l} 'or indirectly, be commanded to be put ir € Execution againft the faid Roman Catholicks ' And we will caufe that our Council (hall take; 1 the fame Oath, as far as it pertains to them, anc 1 belongs to the Execution which by them anc| * their Minifters is to be exercifed 2 . * That

1 2. c That no other Laws (hall hereafter be made anew againft the (aid Roman ^Catholicks;

, but that there (hall be a perpetual Toleration of

Ithe Roman Catholick Religion within Private Houfes throughout all Our Realms and Dorni-

i'nions 5 vvhich We will have to be underftood as

1 well of Our Kingdoms of Scotland and Ireland, as in England\ which (hall be Granted to them in manner and form as is Capitulated, Decreed, and Granted in the Articles of the Treaty concerning the Marriage.

1 3. i That neither by Us, nor by any other inter-pofed Perfon whatfoever, direft-ly orindiredly,

■fprivately orpublickly, will We Treat or Attempt any thing with the moft renowned-Lady 3 infanta Donna Maria , which (hall be repugnant to the Roman Catholick Religion: Neither will.

I We by any means perfwade her that (lie iliould

' ever renounce or relinquifh the fame, in Sub-, ftance or Form, or that ihe iliould do any thing repugnant or contrary to thofe things vvhich are contained in the Treaty of Marriage. 4. ' That We and the Prince of Wales will interpofe Our Authority, and will do as much in Us fliall lye * that the Parliament (hall ap-rove, confirm and ratifie all and lingular Articles, in favour of the Roman Catholicks, capitulated between the moft renowned Kings, by

Jffreafon of this Marriage : And that the faid Parliament (hall Revoke and Abrogate particular

'fLaws made againft the faid Roman Catholicks y .0 whofe obfervance alfo the reft of Our Sub-je6ls and Vaflals are not obliged; as hkewife

wjthe general Laws under which all are equally

^comprehended, to wit, as to the Roman Catho-

F 3 'licks,

1

C7°3

Micks ft' they be fuch as is aforefaid, which are ' repugnant to the Roman Catholick Religion. " And that hereafter we willnot confent that the ^ {aid Parliament fhall ever at anytime enact or c write any other, or new Laws againfi Roman 9 Catholicks.

' ' Moreover,I Charles Prince of Wales engage my r felf ( and promife, that the mod Iiiuilrious 4 King of Great Britain my mod honoured Lord

* and Father (hall do the fame both by word and i writing ) that all thofe things which are contained in the*foregoing Articles, and concern as ' well the Sufpenfion as the Abrogation of the 5 ' Laws made againft the Rowan Catholicks fliall

* within three years infallibly take effedt, and c fooner if it be poffible, which we will have to 1 lye upon our Conference and Royal Honour; f that I wuYinterceed with the mod Iiiuilrious

* King of Great Britain my Father, that the ten ' years of the Education of the Children which '(hall be Bern of this Marriage with the mod II-

* luflrious Lady Infanta their Mother, accorded f in the Twenty third Article ( which term the c Pope otRowe defires to have prorogued to twelve

* years) may be lengthened to the faid term. ■ And I Promife freely of my own accord and

* Swear that if it fo happen that the entire power

* of difpofing of this matter be devolved to me, I

* will alio grant and approve the (aid term.

4 Further, I Prince oiWaks oblige my felf upon c my Faith to the Catholick King, that as often c as the Illuftrious Lady Infanta fliall require that I Should give ear to Divines or others whom her 4 Highnefsfliall be pleafed to implo; i:: matter of I the Roman Religion, I will hearken to them

J willingly

; willingly without all difficulty, and laying afide

"all excufe. And for further caution in point of

free exercife of the Catholick Religion and

"Sufpenfion of the Laws above-named, I Charles

Prince o&Waks Promife and take upon me, in

the word of a King, that the things above-pro-

( mifed and treated concerning thofe matters fhall

; take efleft and be put in execution as well in the

^Kingdoms of Scotland and Ireland, as of Eng-

"land.

The Privy Councillors Oath, faith the fame "\uthor, was this.

' I A. B. do Swear that I will truely and fully : obferve as much as belongeth to me all and eve-j ry the Articles which are contained in the treaty of Marriage between the mod Gracious Charles Prince of Wdes and the moft Gracious Lady ; Donna Maria Infanta of Spain: Likewifel Swear | that I will neither commit to Execution nor I Caufe to be Executed by my felf or any inferior I Officer ferving me, any Laws againitany Roman Cacholicks whatfoever, nor will execute a-' ny puni(htnent inflifted by thofe Laws, but in all things which belong to me will faithfully ob-■ ferve, his Majefties word given on that be-: half]

I have recited this to (hew that the Papifts deceive Foreigners, when they tell them that they lived here under cruel Perfection. And yet lee none think that the King turned Papift: For all this was on condition of the Spanifli Match which was broken: And the King well knew that the Parliament would never confent to it.

But his own words may fatisfie us in this : For,

faith RuJJworth, [' The King called a Parliament

F4 '1611.

[7* ]

f 1623. ( when the Match was broken ) and faith

' & to them, [ It hath been talked of my remifnefs

6 in maintenance of Religion, and fufpicion of a

Toleration: But as God fhall judge me, I never

• thought nor meant, nor ever in word exprefled c any thing that favoured of it. ] But the flinging Petition againft thePapifts ( as the King called it) which this Parliament offered him (hewed ftill what they were againft.

If the Papifts fay thefe Articles fruftrate prove no forbearance of Severities againft us; Rufh-ww^anfwers them faying, pag. 156. of the French Match, [ fc fn Novemb, the Articles were Sworn c to by King James, Prince Charles, and the French e King. The Articles concerning Religion were

* not much fliort of thofe for the Spanifh March.] And pag. 175. ['That the Englifli Catholicks ffhould'be no more fearched after, nor molefted 4 for their Religion. ]

§ 5. And they have the lefs reafon to accufe the King of Cruelty, or yet to report that he was in Heart a Papifly when he rather endured their dif-pleafure than he would turn to them, and yet endured thedifguftbothof the Church-men and Parliament than he would lay by his Clemency toward them. ' The Commons, faith Ruflmonh *pag. 213. An. 1625. cenfured Mr. Rt. Montague 1 for endeavouring to reconcile England and Rome c and to alienate the Kings Affections from his ■ well-affe&ed Subjefe.

And the A. Bi/hop Abbot wrote.this Letter to the Kins.

May

1

1 May it pleafeyour Majefty,

i' I have been too long filent, and am afraid by my filence I have negleded the Duty of the place It hath pleafed God to call me to, and your Ma-' efty to place me in. But now I humbly crave eave I may difcharge my Confcience toward 3od, and my Duty to your Majefty : And therefore I befeech you freely to give me leave to deliver my felf, and then let your Majefty do with line what you pleafe. Your Majefty hath propounded a Toleration of Religion. I befeech "ou take into confideration what your Ad: is, j/hat the confequence may be. By your Ad you abour to fetup the moft and Hereti-

al Dodrine of the Church of Rem, the Whore bf Babylon : How hateful it will be to God, and rievous to your good Subjeds the Profeffors of aheGofpel, that your Majefty who hath often Oifputed and Learnedly Written againft thofe Jereticks, fliould now (hew your felf a Patron !>f thofe wicked Doctrines, which your Pen ■path told the World, and your Confcience tells jour felf, are Superftitioqs, Idolatrous, and De-sftable. And hereunto I add, what you have ]!one in fending the Prince into $p&», without jhecofifent of your Council, and Privity and Approbation of your People : And though you have | Charge and Intereft in the Prince as Son of 'our Flefh, yet have th e people a greater as Son if the Kingdom, upon whom next after your jlajefty are their Eyes fixed and their welfare iepends- And fo tenderly is his going apprehended, as ( believe it ) however his return

c may

t 74 3 1 may be fafe, yet the Drawers of him into th

* A&ion, fo dangerous to himfelf, fo defperai, c to the Kingdom, will not pafs away unqueftioj ' ed, unpunifhed. Befides this Toleration whk ' you endeavour to fet up by your Proclamatio < cannot be done without a Parliament, unk f your Majefty will let your Subjects fee that yc

* will take to your felf ability to throw down ti

* Laws of your Land at your pleafure: Wh c dreadful confequents thefe things may draw 2 'terward, I befeech your Majefty to confidei ' And above all, left by this Toleration difcou,

* tenancing the true Profeffion of the Gofps

* wherewith God hath blefled us, and this Kinj,

* dom hath fo long flouri/hed under it, your M ■ jefty do not draw upon this Kingdom in Gener; c and your felf in particular Gods heavy wra

* and indignation. Thufin difcharge of my Dui

* towards God, and your Majefty, and the pla<! ' of my Calling, I have taken humble leave to dj J liver my Confidence- Now Sir do what yCj

* pleafe with me.

Thus you fee what difficulties the King weij through to avoid all (hew of Cruelty to the R< man Sect $ when at the fame time the Canons &{ communicated Proteftants that affirmed any thiif to be unlawful in the Liturgy, Ceremonies, Church Government, and the Laws were force againft them.

Chai

C7J]

>Ju

iap, IV. Of the P'apifs Endeavours in the h; time of King Charles the Firft^ and the great i wrong they did him.

\ i.*T^HEfame method they ftill continued, A I. In vain they fubtilly laboured to ,hve perverted the King, ti And then pretend-e 1 their great fufferings to procure Indulgence. H And fecretly gave out that the King was for ? l: iem, to draw on others that they thought would V? ftill of the Kings Religion. ;;■ § 2. When he was in Spain the Biftop of Cou-: ^en a Trained Veterane, and Head of the Inqui-tion waschofento take the charge of labouring ns Converfion, and Carolus Boverim wrote to him Sat Book for Church Monarchy, which is now c ktabt: And the Pope wrote to him an infinua-^ng Letter 5 to which this anfwer as returned by ic Prince is recorded by Prm as out t)f Mr. De befnetheKing of France his Geographer, and by ; le CabalU of Letters, and by Ettfhworth, who \ ich the Latine Copy was preferved by fome then % Spain at the Treaty, and this following in the %baUa is but an ill Tranflation of it.

Adoft Holy Father, I * I received the difpacch from your Holinefs with great contenr, and with that refpect which the Piety and Care wherewith your Holinefs writes doth require. It was an unfpeakable pleafure to me to read the generous Exploits of the Kings my Predeceflors, in whofe Memory

[ Pofterity

C7<n

Pofterity hath not given thofe Praifes and Elo-gies of Honour as were due to them. I believe that your Holinefs hath fet their Examples before my Eyes to the end I might imitate them in all my Actions: For in truth they have ofter expofed their Eftates and Lives for the Exaltation of the Holy Chair, ^nd the Courage wherewith they have aflaulted the Enemies ol the Crofs of Jefus Chrift, hath not been led than the Care and Thought which I have to the I End that the Peace and Intelligence which hath hitherto been wanting in Christendom might be bound with a true and ftrong Concord. For as the common Enemy of Peace ftill watcheth to put hatred and diflention among Chriftian Prin ces fo I believe that the Glory of God requires (hit wefhould endeavour to unite them, -^nd^ 1 1 do not efteem it a greater honour to be de^ l < fcended from fo great Princes, than to imitate them in the Zeal of their Piety. In which ic helps me very much to have known the mine and will of our thrice honoured Lord and Father, and the Holy Intentions of his Catholick Majefty,to give a happy concurrence to fo lauda-j^ ble a Deiign. For it grieveth him exceedingly^ to fee the great evils that grow from the Divi- ' lions of Chriftian Princes, which the Wifdom of your Holinefs forefaw, when it judged the Marriage which you pleafed to defign between the Infanta of Spain and my felf to be neceflary to procure Co great a good. For it is very certain I (hall never be fo extreamly affectionate to any thing in the World, as to endeavour alliance with a Prince that hath the fame apprehension of the true Religion with my felf Therefore I

1 intreat

[ 77 D intreat your Holinefs to believe that I have been Iways very far from Novelties, or to be a par-jizan ofanyFaftion, againft theCatholick Apo-ftolick Roman Religion. But on the contrary [ have fought all occafions to take away the fuf-)icion that might reft upon me. And that I will mploy my felffor the time to come to have >ut one Religion and one Faith •, feeing we all >elieve in one Jefus Chrift: Having refolved in ny felf, to fpare nothing that I have in the A^orld, and tofufferall manner of difcommo-Jities, even to the hazarding of my Eftate and .ife for a thing fo well pleafing to God: It efts only that I thank your Holinefs for the per-niflion you have pleafed to afford me. And I ray God to give you a B lefled Health, and his , jlory after fo much pains which your Holinefs akes in his Chprch. Signed,

Charles Steward.

y§ 3. Read Rnfoworttis Copy p. 82,83. whether moft current I know not, but this much ihevvs at the Papifts complaint of cruel ufage here is ijuft. And left any believe them that (ay King paries was at the Heart a Papift, let them note, ;i How many and ftrong temptations he fruftrated. j That when he wrote this he was in their ^)wer. 3. That here is no promife to fubjeft rjmfelftoa Foreign Jurifaidticn, but to endea-pur Peace and Concord 5 which may better be -y drawing the Papifts to us, than by coming do jjem. Thetrueft Adverfaries to Popery are the seated Lovers of true Concord and Peace. i § 4* All the lenity that was (hewed them after

/ C/8]

terhere, and the agency of Panzani, Con. 6c. pafs by, left my recital be mifunderftood. Th Reader may fee enough if not too much in Ruflj worth, and in iV/Vs Introduction, &c Ionlyadc that this King who was fo Zealous for Concord and that overcame fo many Temptations to Po pery diftant and in his Bofom, and was fo firm &j not to fear to grant them the audience promifed yet was fo much againft all cruelty to them, tha he fuffered very much for his Lenity and Clemen cy to them, both from themfelves and from th( Proteftants. But the moft odious injury that evei they did him> was by pretending his Commiflior for that moft inhumane War and Maflacre in Ire land-, when in time of peace they fuddenly Mur dered two hundred thoufand, and told Men tha they had the Kings Commiflion to rife as for hin that was wronged by his Parliament; the verj fame of this horrid Murder, and the words of the many Fugitives that efcaped in Beggery into Eng land ( alfifted by the Charity of the Dutchefs © Ormond and others) and the Englifti Papifts goint; in to the King was the main caufe that filled th< Parliaments Armies: I well remember it cafi people into iucii a fear that England lhouk be ufed like Ireland, that all over the Countreys the people oft fate up, and durft not go to Bed for fear left the Papifts fhould rife and Murdeit them. And this is all that the Papifts have ye* got by their Bloody Cruelty, 10 neceflitate peo pie in fear to take them for their Mortal Foe? BMhop Morky faith in his Letter to the Dutchei of Tork p. 6, 7. ' That by raffing and fpreading ma 1 iicious and fcandalousreports againft the King tha I he was a Papift and intended to bring in Popery, o.-Il

\ tha }

C 79 3

that account only they raifed many thoufands againft :him, without whofe ajfiftance they could never have o-verpowered him,and opprejfed him as they did: And the r uccefsthey had thereby againft the F'ather^encouraged them to make ufe ef the fame Engine againji his Son, by giving it out that the King by living fo long abroad fin Popifo Countreys was fo corrupted in his Religion, ^that if he were fuftred to return, he would bring in E Popery along with him. So that with thisgroundlefs fear I found many confiderable and very pinch in-terefted Perfons pojftft when I was fent into England, i about two Months before the Kings return 5 mo ft of which time I fpent in undeceiving all 1 met with, especially the Heads and Leaders of the Presbyterian and Independant Parties, ( who feemed to be moft afraid offuch a Change ) by ajjuring them that thofe mifreports they had heard of the King and his Bro-' thers were nothing elfe but the malicious Inventions 1 of thofe that were in fall or con fent the Murderers of

his Father For to my certain knowledge (faid

' I ) who was almoft always an Eye-wttnefs of their \ aflions, the King and both his Brothers, &c. 3 I And he was confident that this was the cafe of heDutchefs of Torkfind that thePapifts falfly gave ;t out that (he was theirs to draw people to them. j And what then could have been more injurious o King Charles the Firft, than this boaft and re->orc of the Irifti Murderers. By which they vould make him to have fo dreadfully begun 5 or the rebellion was Oclob. 23. 1641. and "Edge-nil Fight the fame day 1642. And hereby they lave given the Scots occafion to publifh to pofte-ity thefe Scandalous words in their Books againft he Cromwellians called, Truth its Mamfeft, prin-ed 1645. P3g. I7> *?• V The King feeing he was

'flopped

[ So]

flopped by the Sects fir ft in their own Countrey, n:xt\ in England, to carry on hU great defign takes //;,<[ Irifij Papijhs by the hand rather than be alway dif appointed, and they willingly undertake to levy Arms for his Service, that is, for the RomifJj Caufe, the Kings defign being fubjervient to the Reman Caufe, though he abuftd thinks otherwije, and believes that KoiTiQfervethto his purpofe : But to begin the work they mftfi make fttre of all the Proteftants, if they cannot other wife by Murdering and Mafjacrin*

them p. 19. The next recourse was to the l\

ri(l) Papists, his good Friends, to whom from Scotland a Commiffion is difpatched under the Great Seat ( which Seal was at that instant time in the Kings own Custody ) of that Kingdom to hasten according to former agreement, the raifing of the Irifh in Arm% who no fooner recthe this new Order but they break out, &c D And I am not willing to believe this, A report fo dhhonourable to the King, his Life; his Arms, his Death, and to all that fought for him, that theFifth Commandment forbids us to believe it, though the Scots fhould fay, They faw the Sealed CommifTions: Yea though I had feen them my felf; feeing it is poflible for thd Irilh to Counterfeit the Scots Broad Seal. f

But by this it appeareth what wrong the King had by the Irifh boafting of his Commiffion, and the Papifts pretending to more countenance than he gave them.

§ 4. And as the faid R. Biibop of Winchester was confident they flandered the Dutchefs ofTor'^h her Life,fo he conje&ureth that the Jefuit MaimbroHm hath done (ince her death, and that fome of them devifed the Confeflion which he printefh as hers, which he profeffeth to be falfe as to the acctffation of himfelf. The words of Maimbrongh tranflated are thefe. A

[ Si ]

Declaration of the Dutchefs of York, tranf-ated out of Maimbourg's Hiftoire dti Cal-:inifine.

V getfon (Emicatca in the Cftttrcl) of England, I anD as much inttrutfeb in her SDcrtrtne (ac^ * covins to the Opinion of the molt able mU ftg of her ^attv) as bet Condition ant) Capacity ;:n afcmit, ought to erpect to be the £Dbjctf of lick cenfute, tal)enfl)e quits I;er ^Religion to ! jace that of the Church of Rome. SnD a? 31 Ip confefi t^at 3 babe been one of bet greateft tohfeg, if not in effect at leatt in toill, 3 babe tg!)t it reasonable, that foj the Satisfaction of jftienDS, 31 fljcttla tscclate the SgotibesanD Kea* H of mp Conbetfion, ant) of the fo funnain anD rpertefc change of nty IReligtou, pet Without •iging mp felf in the <DuetttonjJ anD Objections •clj might he mate en this £Dccaft-sm* " l^oteft in the p^efence of atmigbtp <Bod, that z mp return into England, no perfon fotyatfo* -!, hath trirectlp oj inbirectlp 9 perftnaset) me to :jace the Catljoltcfe Religion: It ii a fa* r tohtch 31 otoe to rtje^lone spercp of (Eofe; We not cbcu tljiufc fflatt tiie papers tohirh 31 e mane him eberp tap fince mp return from nee ant) Flanders, to beg of htm to titfrGber to W&e ^Trttth babe obtained foi me* |!t ts berp true, that babing feeu tlje jferbout t. e SDebotion of the Catbolicfe of tljcfe Conn* » 3 ant) feeling that 31 hat) none of it, n berp tie, 31 habe neber ccaftD fince that time to asfc |5oD the <£#ce, that if 31 tote not of tfje true Ugion, 31 mig^t be fo before 31 trtcfc

G gtiM*

f 82 ]

jpeberflelefg % baD not tbe lead Doubt but tljl] fle belief of tljc Cburcb of England toa* tbe trtF anD 3 neber baD any fcruple oj trouble of Cc fciencc on flte ^Deration until November la flat 3 began to teat) 2Dr* Heylin'ja; ^itto# of i Reformation/tobicbitf much efteemeD} anD VdTjc of tbe reaDtng in the Opinion of all fle ale $ of tbe iHingnom, i# fuftuient to free fle Confcid from all fecrupta anD JDoubtg tobicb mi$ arife about JReltgiom JBut for mp part fat frj finning in tbat l^tttorp toljat toag fait) of it J fonnD to fle contrary flat bp reaDing of it J onlp maDe me fee tbe mofl Jojuble feactileDges tj toete ebet beatD fpofcen of t anD flat it teas jj fafftctent to fatisfie an indifferent unDetttanDiK t\oi to perftuafce it flat toe baD fle leaft fottnbatj or appearance of reafon for flanging fle ancii iface of fle Cburcb, anD tcnouncing fleCaflol Religion*

3 noteD in flat ^iflojp firtt 9 flat Henry i Cigbfl quitteD not fle Communion of tbe Cljtn of Rome, noj oppofeD fle ^ufloritp of fle ^oj but becattfe be VooulD not let bint put atoav i flQueen bi$ SK&tfe > to Scarry anofler* 2* <2T ( ilung Edward fle &iffl being yet aCIjilD,] <Bncle tobo goberneD l^tm aluifing fle Eopal 2 [ floritp, Xtifyitl) \t baD in bis $anD, enrubeD W !i felf bp appropriating to Ijimfclf anD bte Jfanr fle aLan&g anD (Boods of tbe Cburcb. 3. #| ^Duecn Elizabeth not being tbe lawful ©eit of i l Croton, cottlD notfcees fle mtiuft poffeffton Voir n fl)e baD taken but bp renmmetog tbe true Cljttr 111 becaufe fle ^urifr; anD HcttintDe of bet 2Doctrf^ toag not cc be (Usurpation of i fl

atngnom of Great: Britain. f

j cottlunot conceibc, mud; lefts beltcbe, ttjat tfte

p Spirit tobicb goberns the true Church, fljoulD

the jattttjoj of the ®b?ee joints that 3 note

cd, toljicb babe been the only jfounDatton of the

tbberfion of the ancient Religion, to favour the

rcntioufnefe of Henry the (Eighth, the Uttferpte

ji of :©ucen Elizabeth, and tl;e Ambition mireD

ty the ejtream 3batice of the (Llncle of Edward

Sijti)* ^either coulD 3 unDerftanti bofr? the

Ijapg, tobo boatt that the? ban no ot^er fccfig'n

Separating tbemfrtfcca from t\)t Communion of

Church of Rome, hut to cnbeabour the feeftt*

Ijing of tlje Doctrine 9 SDifcipllne of t\t ^imU

s Church 5 babe not thought of this pretenses

fo^matton ? httt tohile Henry the (feigbtb attempt*

1 Reparation from the Roman Cburcl;, that he

tht fati^fie W guilt? peafurc^

Hi thefe Reflections babing buucD mp $$itti

x the rcatnng of that l^iftc^, 3 enncabourefc to

ruct mp felf in the joints controbertea betvmeu

.ant) the Catbolicks: 3 eramineD them the mod

fflp that 3 coulD by the Scripture it felf, anD

tgh 3! tljougljt not mp felf Efficient fo? unties

jtoijig it toell, 3 fount) neberthelefe fome tfnnga

ict» appeareo to me fo clear, fo eafie to be un*

jlcot), that 3 *)abc a thottfanD timeg toonmeB

t 3 babe been fo long toitljout reflecting on

it.

J teas particularly ant) flronglp conbincet) of the I defence of 3cfu0 C^ift in the i^olp Sacra^ jit of the altar, of x\z infallibility of the ;xrch 5 Confeffion, aufc pjaper foj tl;e ©cat). 3 ji Vtrilling to confer of thefe spattetu b? toap of :courfe toith tye ttoo mofl able ffitfijopjs that \ot I in England, anD both confeffea to me imiw* G a ^ euflg

[HI

mtflp, that there arc mattp things tn the Chut,, of Rome tohicb it teas to be toifljcti that tit' Church of England had (till obferbctsas donfeffic tohich it coulD not he benieb hut that (Bob h rommanbeb it, anti draper for the ©eat), tobich i one of the moft atttbentick ant) ancient Prartin of the Cbriftian ^Religion ; t5ut as to themftlte tbep mabe ufc thereof in vitiate, Voithottt malcitj pttblick profeffion thereof

3$ 3 preffeb one of thefe Wffiops upon the ther joints of Controbcrftc, ant) pzincipallp i|; the teal Prefencc of 3efus Cbritt in the l£olp & crament of the 01tar, he anfeoereb me ftcelp, €$ toerc he a Catholick, he'(OOttiD not change IReligtc hut t4;at gating been cbttcateb in a Church in telji he beliebeb there teas all that toa?J neccflarp J ^albation, ant) there habing receibeb his XBaptif; he thought he coulD not quit it totfyout grr Scanbal*

311 this SDifcottrfe fcrbet) but to incrcafc the a tient befirc tohicb 31 l;at» to become a Catholic ant) 3 felt intoarb pains ant) horrible bifquir after the Conberfation 31 hab toitl; thefe ttoo 313

#eberthelcfs that 31 might not precipitate in Affair of this Importance, ant) tohcremp &alb lion teas concerned , 3 cntieabottret) to fatisfic n felf entirely 3 prapeb (Bob toith all mp heart calm mp troublco Si)inb ^ making me to kno the 'Ertttb, the fearch. of tohich I;at> cauCcD mp trotff hie* liBring in this Conbition, 3 tocnt at Chril ma» to the icings Chapel to rcceibc the &acramcn ll toWcb put mp ^ottlinto ncto troubles, tolricli co r tinueo till 3 bifcobercb mp fratc of^inb to a C j tljolicfcj tol;o to procure me tlje rcpofe ana trauqttf tt!

It

1

h tabid) 31 toiflicti, caufet) a grot) $jiett to romc jmc, ant) be toag tljic firtl Gfrclefiatticfe., toitb ^()om 3 conferred of mp IntoatD ambition ann tbc ."airs of mp &ouU <£lje mojc 3 Cpofce toitlj Ijlm, e mo?e 3! fount) mp felf intoatfclp pcrftpascD ann engtljencb bp tlje (Bjace of tl;c l^olp Spirit to ange Religion.

0S 31 cotttS not Doubt cf t\)t trtttl) of tf?e toojW 3efu$ (D^itt, toljtcp affutejsf-usi tbat tbc %iolp acramcnt contains bis jflcfli ana l;te HBltou 5 3 ittu not eafilp belicte tljat fje toljo w tvutl; it felf, jd permitted ttyat.tlje Communion unset one"fcino n been intro&uced into tjljsf Ctjurcfy, in tofjic!) anb itijj tobicb l;e batlj.p^omifcD to atoell to tbc etiD tijje Moiti)> it it rufftcetfjj notfo* tl;e fealbattou ttbem tolp communicate unfcer oue.feinD only, itto concltiDc 5 3 am net able to enter into 3>f= utetottf) anp ontljefc great ^rutte, ano ftougb ( itoerc ? 3 tooula not engage mp felf further tljan j; a SDifcourfc of a fcto todtftf', md teitljottt ccn= pting to crpjcfe (imply t!;e Sgotibcs anti Rcafons ImpConberfiotu

:3 call (Bon to toitnefe, tofco Snoto.s tl;c fecret of

'ens Ijearta, tl;at 3baD ncber tbottgljt of changing

jeligion if 3 fan bclicbeu 3 migljt obtain &al*

: tion bp continuing in ti;e flate 3 toas bp mp

trtb anb (Enttcation, am? 3 tiling it Is not neccfc

cp tljat 3 b^rc Declare tljat it toas not gnterefh,

k pjofpettof l^ono^, bpqf anp facing and perii!>

le ^ofitjs totycb Ijabe pcrftoadet) me. thereunto,

nng tljat on tlje ccntrarp ))v changing Religion,

JexpofcD mp felf to tl;e tja^rti of loftng botl; mp

<ricnt>0 amf mpCrctiit; anDfreelp to confefa tl;e

litl;, 3 coufitjeret) ano cramirtcD often, tobetljcrit

30 not moje ejrpc&ient toi me to Icepmp jfrientig,

G 3 m?

my Wank, ant) mp CrttJit in tl;c Court, bp contii 1 mting in the (Ejetcife of tljelReligion cf i\)t dDbttrcl of England, tban quit all tljefe tfcingg in a bid ant) Ijope 0 f tlje goto things of tlje life to come;[ but tfweugl) tf)e tymy of dSot), toljicli rnlfgljtcnfl tfjofe tljat feefe it, 3 ftlfr tio pain oj, Difficult? tj making tl;e choice 3 l)afce* 3 ©all only fap tfy all mp fear batl) been , left tbe pcoj Cartolicfe tl;ig Counttep fljoulo fuffer mttct) on tlje occaSoi of mp Confcictuon, ant) tfjat (Eou ffjouto nor gii me tije dftace to fuffee patitntip VoitI) tljem tl EHfgraceg and afflictions of tyi$ iLifc to merit tl (Eternal* At St. James the 8th oiJnguft, 1670.

Poftfcript.

BUt fince the firft writing of this, the Public Matter of Fa6t hath taught the World how 1 little Caufe thofe that he calleth the Heads of the Presbyterians and Independants, or any others,had to believe Bifhop Morleys confident Teftimo-ny, of one or other, Or honeft Mr. Gache's Let-K ter to me, t or the reft of the French Letters I published with it by Lauderdale. I cannot forgej! Dr. Morleys words to my felf in Jan. 1659. bej I fore King Charles II. came in , that moft on thi: ll fide the Mpes would joyn with the Church 0 G England, were it not for the blocks jb&tCaM I had laid in the way 0 And this he knew by hi< li converfe with them. But this Coalition was not lt to be our becoming Papifts, (quoad nomen) buof France forfooth , if not ? landers tOO, Would turiff! Proteftants (as they have done.) ^ I knew not when I writ this Book, 1. Of KindB 7<M0f/s Paper pubiuhed as found in King charie\

th

C 87]

Second's Pocket, and the TefHmonies that he i aPapift, nor what was witnefled of his En-ement for them. 2. I knew not of what King nes the Second would after be and do. 3. I |iw not of Archbifhop Bramhak's Letter, Printed Dr. Parre in Archbiihop VJhers Life j confi-tly afluring Archbifliop VJher, that on his cer-1 Information , the Papifts in 1647. got into mwelfs Army, and confederated with the Pa-s at Oxford in the King's Army to have the King I to Death : And whether they fent beyond Sea Approbation, and obtained it.

a p. V. The foreign Leaders of the Evglijh Conciliaters , moo are for introducing a foreign fur'ifhttion.

p. HpHe horrid Confufions in the Roman

A Church by two and three Popes at

;:e (fome Kingdoms cleaving to one, and fome

another J conitrained the Emperor and divers

inces to call a Council called General, for re-

?dy. The Popes being by this Council con-

mned and depofed , it could not be expeded

it they fhould approve them and confent: fo

it the Council was neceffitated (though crofs to

e Cuftorfl) to declare their Power to be above

fc Popes, fo far as to judge and depofe him if

deferve it : This way went the Councils of

\ r a y Confhince, and Bafil. But the Pope's Up-

"lders (till ftucktohim, and faid, Parliaments

,iyaswell depofe Kings. The Body cannot cut

J the Head. " And Eugenins 4th, thoughfcon-

G 4 demned

[8S]

detnned by the Council and depofed as a Herq|ii tick, Simonift, Blafphemer, &c. kept Pofleflioij and their Church fucGeedeth him to this day.

§. 2. This opinion for the Church Diffufive r^ prefented in a Council being above the Pope, wj kept alive in Bohemia, France and other Countriej and in Luther s time did much further his Refoi rnation-, by encouraging Princes and People difobey the Pope. And Luther at the firft feeme to go but little further : But afterward quite ca off the Pope, and denied all his Claim of unive: fal or foreign Jurifdi&ion.

§. 3. Some that joyned with Luther in refoi ming many Abufes, thought that the whol World for Church) muft have one Humane Hea or Governor in Religion, and that we muft nc feparate from fubje&ion to the Pope , but onl keep him to govern by Church Canons, and n Arbitrarily, as being fingulis major , but umverji minor. And fo the Controverfie came to be tl^ fame as between Monarchs that will be abovel Law , and thofe that are limited by the Law^ The Italians and fome others are for the firft •, bu the French and fome others are only for his limit ed Power. Of thefe in Luther's time were Eraj mu-SiJuluu Tfiug.^ Sidonim, Agricola, the Author of the Interim, and Wicelim, Cajfander, Haffmei fter , and after Fr. Baldwin , and divers others And in France fome excellent Lawyers, yet mon moderate 5 as the Chancellor Mich. Hofpitalius y Thn tmu, and a great Party with them.

§. 4- J oh. Gerfon Chancellor, and a Member 0 the Council of Con fiance before thefe, was fc moderate (though he was for burning Has anc Jerome of Prague) that in the great Point of the

fuffi

ificiency of God's own Laws, he condemneth en molt of thefe Moderators. I will inferc his ords iff Sermonein die Circumcifioms Domini ha-?q Trafcona coram Papa ( in the Pope's own taring J

Q c Schifmatis prafentis fedationem invenire nonfuf-

kient leges human*, jam condita , nifi fuperior Lex

Oivina viva & architecloqica confulatur, -Quod

Yorte non Jatis atlum efi ufq\ in prafens : Obliget

mod ait Dorninm in Ifaia, Tim iter unt me mandato

yominum, & dottrinis 5 ideo ecce ego addam ui

tdmirationcm faciam populo huic miractfio grardi &

Ifupendo ; Peribit enim fapiemia A Japiemibus ejus,

& intelleclns prudentinm ejus abfcondetur : Ex quo

loco [nmpfit J efts Hind improperium contra Vharifaos

quod irritum fuciebant man^atnm Dei propter fuas

traditiones. Audirent utinam ifta auribm fnis hi

qui legem Evangelic am, legem Divinam cum profejjo-

\ribus fuis deferentcs, humanis tradhionibiu incum-

]bam totiy adeo ut ad fuperiorem legem illam oculos

attollere vel non valeant ex ritditate , vet nolint ex

\iniquitate, vel negligant ex inerti fegnitie , cum ta-

men rebus leges hitmananon fujfeiunt \ proitt in fchif

mate prafente compertitm videtur 3 & ad Legit divi-

\na radicem & interpret at ion em Conftltatio referatnr y

i& fecundum earn confeientia formetiir necejfe es~t y

\jQuid autcm mail, quid periculi, quid Confufwnis

\attulerit contempt its facra Script lira ^ utiq\ SVFEI-

\CIENTIS PRO REG/MINE ecckfta Alioquin

\Chriftm fitiffet Legifator imperfefbm: Jmerwgetur

: experientia , confideretur clerm , cui defponjari' de-

I buerat Sapientia qua de fur fume *h p'-mfca &pndica^

an ipfe formeatm eft cum adidtera ilia meretricula,

fapientia terrena , animali , diabolic a : Status in-

' fuper ecclefa nonne faclus eft tot us brutalis& mon*.

L profits f

[90]

ftrofm ? ubi caelum deorfum, hoc eft , id quod fpirih? tuale eft , & terra furjum, fpiritus ferviens & carl dominans : Principal acceftbrium , & acceftbrium principally ufq? ad hoc ut quidam delirare non dubiA tent quod per inventiones humanas etiam melius,qnam per legem divinam & Evangelic am regeretur : Muafi minus fit anima quant Corpus , & jpiritualis quark cam alis frutlus : Hac affertio per me am fidem blaf-phema eft y nedum falfa. Evangelic a quippe dottrin* per fuos profeftbres dilatavit Ecclefiam ufq\ in Ca lum^ quam filii Agur exquirentes faplentiam qu& d\ terra eft dctruferunt ufq0 in cxnum : Et quod ex tot non corruerit eft ex gratia Dei & falvatoris noflril H<zc ego loquor eo liberius quia mihi Confcius fumy non ex qu£ftu y non ambitu, non ad laudem propriaml me a profejfionis, fedjro after tione veritatis Cr utili^ tate public a h&c die ere.

O happy England , if Proteftants had been asj much in this againft Popery and Error.

§. 5. And here the Roman Deceivers and fomej peaceable Men of them, have joyned to draw us j to them on Pretences of Peace and Reconcilia-j tion. Some honeft peaceable Men have been deftroyed by the reft for their Moderation. The Learned!! Moderator that we have had , was M. Ant, de dominis Archbifliop of Spalato , whofe Books de EepubL Ecclef. are full of both Learning and Judgment, and fo moderate that I cannot call him a Papift: Though being enticed to Rome again by flattery, he perifhed by their Cruelty.

What Leander was, I am not fully acquainted. Fr. de Sanlta Clara alias Davenport , was a real Papift, and defigned on the pretence of Reconciliation to draw us over to them 1 And hath (hewed more acquaintance with Scotus and other

School-

C 91 ]

loolmen, than with the Proteftants in his empt to reconcile our Articles to their Do-ine.

Or. Morley Bifhop of Winchester tells us , That his Conference with the Jefuit F- Darcy, he >uld have drawn him to them, by perfwading |n that they are not unreconcileable but can fee US many things 5 P. 5« [.Fhe Father replied, oat perhaps we fiould not find than fo ftijf in all Joints : for in things of ¥0fit we and Ecclefiaftical onftitution only, the Church might in order to Chri-Yian Peace alter fomething which fie had before \ftablified ; and he doubted not but fie would : ind his Jnftances were^ the Latine Service, the Sa-rament Under one Species , and the Calibate of riefts ; But as for Matters of Faith, they could not titer or abate any thing, inftancing in the Point of he Churches Infallibility.

And this is their ordinary Opinion, and yet ky would not grant the Cup to the Bohemians, id to this day the Churches Peace hath not wailed with them for fuch Alterations as they v are in their Power.

What of this Kind they offered in the Treaty ith Archbifhop Laud we (ball- fee after. The Book called The Catholick Moderator, goeth lis way.

But no man hath attempted ic with fo much >ility of Judgment and Succefs of late as Hugo, rotins 5 in his Votnm Pro Pace , Lonfultatid and fotes on Cafjander, his Annotations on the Reve-tions, and De Antichrifto,zxA his Writings againft fatt. The Dutch dealt hardly with him as an j-minian , and Judged him to perpetual Impri-inment, (when they had not fuch another Man

among

C 9* 3

among them ) from which his Wife delivercf him, getting him carried out in a Trunk, pretence of carrying from him his Armini Books. And being efcaped into France he w intimate with the Learned Jefuits, efpecially taviusi and made theQueen of Sweden's Emba dor, wlio fliortly after turned Papift, and is y living at Rome: And it is no cenforioufnefs fufpedi that his great exafperation might ha' influence on his judgment.

And becaufe he is the Man whom our Engl Defenders of a foreign Jurifdi&ion own , I wi next tell you what his late judgment was in h own words.

I confefs I have a far greater honour for tho Men that were bred in Popery and are Moder, tors, than for thofe being bred Proteftants revol from Reformation to a Coalition. I doubt no but Gcrfon, was a very holy Man: Caffander feem eth to have been an excellent Pious learned Ivtan And I doubt whether mod of our nominal ProteJ ftants that are for a foreign Jurifdiction be near fc moderate as he. He oft ( as de Officio VH Vin p. 788, 789, &c ) maketh the Church of Rome to be but a part of the Univerfal Church : He main taineth (-' that fome called Schifmaticks, are not c indeed departed from the Church for departing c from Rortie#s long as they depart not from Chrift ' the Head of the Church : and that only dtk-c ction of Love, and not ditferfity of Rites and c Opinions cues Men off from Chrift ! And that c as long as they are joyned to Chrift the Head by * found belief of him, and by the Bond of Cha-c rity and Peace , they are joyned to the Church, c and are not to be taken for Schifmaticks and

; Aliens

*i

1

Uiens from the Church, though they be rejected

id feem feparated from their Society and Q>m-

lunion, by another more powerful part of the

hurch, which doth obtain the Government,

ow much more moderate and found is Caffan-

•, than fuch as Mr. Dodwell.) And Pag. 791.

faith the fame of the Oriental Churches, and

2 Ethiopians that are not under the Pope. And

{till fpeakethfo cauteloufly, that it isnoteafie

underftand how far he took the Papacy to be

;ceflary. Yet forr.etime he only excufeth. the

'.willing departers from Rome., and aifertetb,

mjilt. de Pont. Rom: p 931. ' That it is not alien

roin the confent of the ancient Church, that

)bedience to our Chief or Supream Re&or the

!>ucceffbr of St. Peter in Governing and Feeding

he Church, is required to the Unity of this

external Church : And it is not only Primacy of

Drder, but Obedience to one Chief Ruler that

1 Pleads for. And in his Epiftle to Lindane,

id frequently he flill profefleth only to delire

une Reformation in the Roman Church, but

?ver to depart from it, nor own thofe that 'do,.

hap. VI. GrotiusV Judgment in his own Words.

11. HpO give you Grotius's Judgment to the full, J X would be to transcribe many Books; ] (hall choofe feme plain PaiTages. ', Di'cuflione Apologet. Rivet, p. 255. c Thofe that j knew Grotini, knew that he always wiihed for vthereftitution of Chriftians into one and the fame

c Body,

C94l

(t) So they are: even of ' Body, (a) But he fame due one Boay of which « time thought even aftq Chrm.sHead. , he ^ j*^ ^ £

c mod excellent Voatm, that it might be beguii 1 by a Conjunction of the Proteftants among theni c felves : Afterwards he faw that this was alto§e(

* ther unfeafible ; becaufe, befides that theGeniu

' of alrrioft all the Calvinifts is moft alien fron

1 all Peace, the Proteftants are not joyned amonj

. . c themfelves bv any com E (b) Thty are united m i Government of thj

all tn; 7 terms ct Unity < /->i i / / \ 1 • L

required, Ef ».«. ♦,,,/. Church, rW which an

They defire not co be of the Caules that the Par

any Univerfal Body but ' ties made cannot be ga

Chriffs, no more than im « , hered int0 one Body 0 *

der one Monarch of the < p roteftantS) yea and [ ha j

1 more and more Partiei

* are ready to rife out of them. Wherefore Gro\

* tm now abfolutely judgeth, and many with him J ' that the Proteflants cannot be joyned among! c themfelves unlefs at once they be joyned to them] ' that cohere to the See of jtow% without which

. , c there can be no common % JXl N °L in nn Kin ^ ' Government hoped for

neither under one iMan or <. . >M , , J^, Senate ; But they have a t M the church. (0 There-better Union, fore he wiiheth that the

c Divifion which fell out, c and theCaufes of that Divifion were taken away. 1 The Prirracy of the Biihop of Rome according to c the Car; is none of thefe, &c.

lb. l\ 185 Gronm profeffeth that he will fo c interpret Sc ipture,God favouring bim, and Pious c Men being confulted, that he crofs not the Rule 1 delivered by himfelf, and by the Council of

* Trent, &G

P. 13d

C 9? 3

c P. 239. The Auguftane Confeffion commodi->ufly explained hath fcarce any thing which may lot be reconciled with thofe Opinions which are eceivedwith the Catholicks by Authority of Antiquity and of Synods as may be known out of Zajfander and Hoffmeiftcr. And there are .among he Jefuits alfo that think not otherwife. '^71. ( The Churches that join with Rome [ iave not only the Scriptures, but the Opinions explained in the Councils, and the Popes decree igainft Pelagins, &c. They have alfo received ihe egregious Conftitutions of Councils and Fathers, in which there is abundantly enough for L :he Corre&ion of Vices: But all ufe them not l as they ought: And this is it that all the Lovers of Piety and Peace would have corre&ed (as

Borromam did.)

; Page 18. Speaking of falfe Do&rine, [ c Thefe 'are the things which, thanks be to God, the Catholicks do not thus believe, though many that call themfelves Catholicks fo live as if they did believe them. But Proteftants (fo live) "C by force of their Opinions, and Catholicks by the decay of Difcipline.

Page 95. * What was long ago the judgment of [the Church of Rome, the Miftrefs of others, we imay beft know by the Epiftles of the Roman •Biihopstothe Africans and French, to which ^Grotittt will fubfcribe with a willing mind.

Page 7. 4 They accufe the Bull of Tim Qmntnf^ 'that it hath Articles befides thoft of the Creed 5 (but the Synod of Bon hath more! ■—-— But ithefe in the Bull are New as Dr. Rivet will have it. But very%nany Learned Men think other-wife, that they are not new, if they be rightly

1 under-

>

Cy6]

'underftood, and that this appeareth by the plac* c both of Holy Scripture, and of fiich as hav c ever been of great Authority in the Churcl ' which are cited in the Margin of the Canons (

' Trent,

Page 3?. c And this is it which the Synod ( c Trent faith, That in that Sacrament Jefus Chri c true God and truely Man, is really and uroftatt 6 daily contained under the form of thofe fenfibli 'things: Yet not according to the Natural ma ' ner ofexifting, but Sacramentally, and by thai 4 way of exifting, which though we cannot exl ' prefs in words, yet may we by Cogitation illui c fixated by Faith be certain that to God it is poC c fible. (The Councils expreflions are, thai c f There is made a change of the whole fnbftance ol c the Bread into the Body, and of the whole fubftam\ 1 of Wine into the Blood $ Which Converfion the Ca * tholkk calleth Tranfubftantiation.

Page 79. ' When the Synod of Trent faith! c That the Sacrament is to be adored with Di*}§ c vine Worfbip it, intends no more, but tha 1 the Son of God himfelf is to be adored.

Page 14. t Omm diftinguifteth between th c Opinions of School men, which oblige no Man^ ■ (for faith Melchior Cams our Church allowed c us great liberty) and therefore could give no c juft caufe of departing (' as the Protectants did ) c and between thofe things that are defined by Jo; c Councils.

' Even by that of Trent: The Ads of which if c any Man read with a mind propenfe to peace, he c will find that they may be explained fitly and a-' greeably to the places of Holy Scripture and of] 4 the ancient Doctors that are put in the Margin.

'And

■I

:

d if befides this by the care of Bifliops and figs thofe things be taken away which contra-f: that holy Doctrine, and were brought in by \. Manners, and not by Authority of Councils i Jd Tradition, then Grotms and many mere !h him will have that with which they may 'content. 3

1 */. pro pace, That which he blameth is, i.Th£ bol-mens liberty of difputing, and Opinions ^agreeable to Councils. 2. And the Pride, 'etoufnefs, and ill Lives of the Prelates and fers (which all fober Jefuits and Papifts ne.)

ge 16. That the labours of Grotitis for the :e of the Church were not difpleafing to ma-qual Men, many know at Paris, and many in

France, many in Poland, and Germany, and

a few in England, that are placid, and Lovr of peace: For as for the now-raging Brown-ind others like them, with whom Dr. Rivet :er agreeth than with the Bifhops of England, ! can defire to pleafe them that is not touch-ivith their Venom ?]

id whereas you may find Grotms and his Adits yet difclaiming Popery, and faying,' They J10 Papifts, he tells you his meaning, lb. p.iy. Ithat Epiftle Grotins by Papifts meant thofe

without any difference do approve of all the !igs and doings of the Pope, for Honour and resfakeasisufual.]

this defcription I fuppofe that many Popes of late were no Papifts, fuch as condemned }cts and Perfoiis of their Predeceilbrs, and is cenfured Liberia* and Honoriusj nor Adrian xth, that faith a Pope may be a Heretick 5 H mi

f 93]

nor BaromuSj Blnn'ms, Genebrard, that excli againft many of them: Nor Bellarmfae, nor Qdl F Mary, nor Mere or Fiflier, nor Bonner, nor g\ ' »er, nor any that ever I met with.

But others more moderately call only thofel pifts that are for the Popes Power above Coun< And fo the French are none ; nor the Counci Con fiance and Baft were none: Grotins a p. 45. that ' By Papifts he doth not mean tl

* that faving the Rights of Kings and Biihopsft

* give to the Pope or Biihop of Rome that Pri ' which ancient Cuftoms and Canons, and th 1 diets of ancient Emperors and Kings aflign th c which Primacy is not fo much the Bifihops, a: c Roman Churches preferred before all other c common confent. So Liberia* the Btfhop bflto, ' fo lapfed that he was dead to the Church, c Church of Rome retained its right and defenj

c the Caufe of die Univerfa! Church- ]

Anf. If it be a Primacy of Name and Hon only without any Governing PowerPC's nothinj our cafe. But feeing it's a Governing Priir that he means, 1. It's againft the right ofK and Kingdoms, that Foreigners claim Jurifdic over them. 2. Emperors never gave Pope Councils power over other Princes Domini nor could give any fuch. 3. Nor did anc Councils, nor could do. Who gave it th And who knows to what Councils he will ] this power? Councils thefe thoufand years been for much of Popery. 4. If Common Coi give this power, it binds not the Diflenters. The Judgment of others concerning Grotins, 1. ifwcem'ws wrote a Book called Grow* pi&vtj*

eland. Saravius an Eminent Parliament-marl parish his Epiftles, p. 5*> ?3- «d Gron. faithj

Wen invifi Legatum De ejus libro Or libello

r tremis interrogate refpondet plane Mileterio con-ia: F oman am fidem ejfe veram & fine tram, fo-~q'j clericorum mores degeneres fchifmati dediffe lo-n. Adferebatq^ plura inhanc fententiam. Quid :am ? Merito quod falfo olim Paulo, Feft us 5 tf ikkka <n y&yjuij* 'ii$ pdviciv, & c . ] Sed hac ii-folf. Infenfijfimus eft Riveto. Eft fane in fr#-iti in quo din ft are non licet, Deploro veris lacry-[s t ant am jafluram : Deumq? ex animo fupplex neror ut illi fpiritum fuum mentemq\ meliorem If.

tod in another Epiftleto Salmafius p. 196. he i being ask'd his Judgment of his laft Books, Vantum abeft ut omnia probem, ut vix aliquid in eo eriocui fine conditione calcnlum apponam meunu rijfime dixit ille. qui dixit Grotium papiz^are. Vix men in ifto fcripto aliquid legi quod mirarer, quodve 'p€oSiwn\<>v occurreret. Nunquid enim omnes iftiuf-di author is lucubr at tones erga Vapiftarum error e 5 ■petuam wwdCamv & ;-;pt4,v et g a Jefuitas amp* , erganosplufquam vatinianum odium produnt& ^mant. In voto quod ejus nornen praferebat an ve* ]hs eft hac ™<?*<ruzpw p ro ji ter i ? knd how far he was familiar with Crotius he

US p« 248. c -dd Vincent. Fabrit. [Cum ed \ipe Communicaveram iel fulebam mea fere om»

iind what Salmafius thought of him thefe words ■aravius ad Salmaf intimately x quo a vera orbit a in religionis tie got io deflexitj \ptaftioccaftonem toto biennio anteqtiam fata) nrj eum illudendi, certe irritandi,

H i I hat*

I have formerly faid that worthy Mr. EreM* yet living, (iince dead) told me that 1'etavW told him that Gronm was refolved to have d clared himfelf for the Church of Rome, and jo ed with them if he had returned fafe from Journey he died in.

Henr. Falefms in his Funeral Oration on Pet* faith, p. 684. Batefti Colled:. [' Qmd non pr aft it it clariffimum Vimm Hugonem Grotium ad Catholici Communionem adduceret ? Erat ilk qmdem minim\ nobis aliems, & poene nofter, quippe qui doEbrit\ Tridentini Concilii in omnibus fefe ampleEli p£\ I propter etitr. Id mum fupererat, ut Ecclefia Sac Ham ingrejfus Communionem noftram Sociaret \ Quod ilk mfcioquas ob cattfas dum ad Catbolicafi unitatemplnrimosfecum fpcrat adducere Confulto c ferebat.

But I make no other mens, but his own wo: the Index of his Faith.

Chap VII. Of the fever al forts of Conciliate or ¥e ace-makers about our Controverfie5 voi the Tapijls.

§ 1. TF any fhall think that I who have fpent X much time and labour for the Churcl

1 X

i

peace, am now againft it, or would raife difhl nourable fufpicions, on any juft endeavours to t end, they will utterly miftake rise.

There are divers forts of Endeavours for pea with the Papiils, by real Protectants.

§ 2. I. The old Conformifts that,prevail againft the Diflfenters in Queen Elizabeth's da;

we

* fre for going no further from the Papiffs than [Ley needs muft, left they gave them occafion of a.ufation.

"II. Since then many Men have taken notice tl t many of our Do6l:rinal Controverfies confift irre in ambiguous words, and mifunderftanding tach other than moft on either fide imagine : d they have endeavoured the lettering of fuch ntroverfies by better Explications and ftating he Cafe : In this kind Spdatenfis and Bifhop , Forbes have done very Learnedly, but in fome igs yielded a great deal too far. Camero y Ami-ius, Capellnsy Tefiardtts, the Thefes Sahmrienfes I Sedjnenfes have done much: But no Man fo chas Lude Le Blanks in his Thefes, which he t me his defire here to publirti. To thefe I Din my felf, as ( among many other Writings) my Catholick Theology and Method™ Theolo-I have openly and largely ihewed the World, d no Cenfures have deterred me from this ho-t and neceflary way of pacification. II. But there are others that would on pre-te of Peace take in many of their Errors in ftrine, Government and Worfhip^ But yet for no Foreign Jurifdi&ion. V. But thofe that I now write againfl: go fur-jr, and fome under the Name of a Prince, Pa-

trch , and the Principium Vnitatis Catholifa

tald come under the Pope, fome by pretence the power of General Councils, or an Univer-Colledge of all Bifhops, and fome by thefe ! Patriarchs conjunct, would bring us under a *eign Jurifdidtion, and contrive an Union on le French terms. And would to this end let in indance of corruptions in Difcipline and Wor-H 3 fliip

fliip on pretence of Obedience to the Canons Councils. Yea fome condemn thofe as Schifm ticks, yea as in a ftate of Damnation who are in thefe matters of their mind. It is thefe thai am againft.

§ 3- While I oppofe thefe, I (till own my foi faid reconciling Books, and no reproach of the that run into a contrary extream fhall ever dri me from the true terms of Peace, npr to defirei ny cruelty againft them, or any of their Suff ings but what neceflary defence (of Soul a Body) require: And though my Expofition the Revelation have offended many, upon clofer ftudy of itfince, I am not lefs but mc perfwaded that Pagan Rome was Babylon, and t John Fox ( MartyroL Vol.\. p. III. who took 1 Oath of a Divine Revelation to him, whi brought him to take the Pagan Empire for t Beaft with Seven Heads and Ten Horns, and expound the Times and Thoufand years accor ingly) is much to be regarded.- But if I be u certain of fuch points, I will rather fufpend i Judgment, than in uncertainty venture on a thing that is againft Chriftian Love and Peace. hold Communion with the Romans in Chriftiail ty, though not in Popery: I take all true Chrifl ans among them for Part of the Catholick Chun of Chrift, though I take their pretended Cathi lick Church as Headed by the Pope, for t Church of Chrift at all, nor as Headed by an Ilfurping Humane Head whatfoever.

Cfen

;p. VIII. The Doctrine of Archbijhop Brom-i.ijj [jn defence 0/Grotius i« /j/j" Book called, lis Vindication of himfelf and the Epifco-ul Clergy from the Presbyterian Charge if Popery, as managed by Mr. Baxter in ^is Treatife of the Grotian Religion, { Jercely Prefaced by a Dignitary of the bhurch. (Parker.)

I mean to give you his own words, and pafs by his miftakes againft my felf. y faying, That it was not fairly done to affirm i1 numbered him with the Papifts v or thofe t defigned to bring in Popery, when I had no b words, yea and praifing him, excepted him I in that number, only diUenting from his too r approach : But whether he except himfelf^ words will beft fhew.

i 2,. Page 20, 21. he faith, [ C I will endea-)ur to give fome light what was the Religion 'Cronus: He was in affe&ion a Friend and in jfire a true Son of the Church of England: nd on his Death bed recomended that Church jjicwas Legally Eftablifhed to his Wife, and jch other of his Family as were then about him, pliging them by his Au-Jority to adhere firm- 60 They that Record his

' to it fo far as they had f** {z \ that h £ ? ltd m

/ \ J Rofiofi in his too halty paf-

pportumty. (a) . lage fr0fn Sweden cowards -

7iie then abfentj Quiftorplm Paftoi of Roftok being with him: tins Biihop knew Gtotiia : Who faith true I know not.

H 4 Page

(b) How much that is fee in their Patriarch Je-remiM, and in the Council at Florence.

(c) The very worft of Popery was brought in by IHildebrandlong before four hundred years laft t And he that can receive all that rheir Councils brought in till 1256. need not ftickat any ©f the reft faveTran-fubftantiation: We cannot obey the Pope as Patriarch and Univerfal Primate, though he would quit the laft four hundred years additions: Nor think this a quilting Popery.

[ i° 4 ]

Page 81. [ c I know, c Member of the GH 4 Church that give tB, * (the Popes) either nf i or lefs than I do.

Page 82. c To w c their laft four hum c years determinations! Q impliciteiy to renoii c all the neceflary Cat c of this great Schif 4 And to reft fatisfied \i c their old Patriar c Power and Dignity, c Primacy of Order (whj

"is another part of i 1 Propofition , is to d c the Modern Papacy bq • Name and Thing, {c

Page 84. 'In the firft place if the &i (hop

* Rome were reduced from his Univerfality of S c vereign Jurifdi&ion Jure DivinojLo his Prwciph c Vnhatis^ and his Court regulated by the Cano 1 of the Fathers, which was the fence of the Coui : cils of Coyftance and Bafil 9 and is defired by m f ny Roman Catholicks as well as we. 2.

f the Creed or neceflary Points of Faith were tj c duced to what they were in the time of the foil c firft Oecumenical Councils according to the D^ /a\ tv j \L y ju- j i c cree of the third Generi

fr&fflS?*'**"' < Council, M admit*!

no additional Articles bu fonly neceflary Explications, and thofe to bj

• made by the Authority of a General Council

' c

*fr one fo General as can be Convocated.

be) And laftly, Suppo-

' ing that fome things from . W ™« was h we!1 r put

t i rc u u i in. But by whom Con-

Whence offence hath been vocatc d? richer given or taken-—

\ fay in cafe thefe three things were accorded— vhether Chriftians might not live in an Holy £ommunion,and come in the fame publick Worship of God, free from ali Schifmatical Separation of themfclves one from another, &t. f We have no Controverfie with the Church of Rome about a Primacy of Order, but a Supre--* inacy of Power, (f) I hall declare my fence in ( f ) Over councils. bur Conclufions. i.Thac

|>t. Peterhad a fixed Chair at Am'mch, and afrer it Pome is a truth which no Man who giveth any :reditto the Ancient Fathers and Councils can Either deny or well doubt of. 2. c That St. Peter had a Primacy of Order a-joiong the Apoftles is the unanimous voice, &c. 3.'Some Fathers and School-men who were no iworn ValTals to the Roman Bifhops affirm that [his PrLnacy of Order is affixed to the Chair of St. Peters SuccefTors for ever, &t. J Page 107.' They who made the Bifhop of Pom I Patriarch were the Primitive Fathers, not excluding the Apoftles and Chriftian Emperors And Oecumenical Councils: What Laws they (hnade in this cafe we are bound to obey for Confciencefake(till they

pe repealed lawfully ) by 60 Did thrift make the virtue of the Law of Subfeas^heRpmanEm-^-.1 -n / x perors perpetual Law-ma-

Wiriit. ygj kers to other Princes and

i the World ? Or to that Empire when it's diilblvee ?

Page

C 106 ]

Page 104. ( c To ray Objection that all Prote ¥| ftants mnft thenpafs for Schifmaticks that takil not the Pope for Trincipium Vnitatis and Patril arch, &c heanfwereth Cftill weaker and wealil

er: Muft a Man quit his juft right becaull

fome diflike it ? Their diflike is fcandal taken!I but die quitting of that which is right for thei fatisfa&ion iliould be the fcandal given : Whe theris theworfe? 1. How are they forced t( fall under the reproach of Schifmaticks ? If the be forced any way, it is by their own wilfu Humours or erroneous Confcience: Others fore them not. 2. I would have him confider whic is worfe and the more dangerous condition, fo Christians to fall under the reproach of Schif

maticks or to fall into Schifm it felf Who

foever fhall oppofe the juft Power of a Lawfu Patriarch lawfully proceeding is a material Schif inatick. J

Reader, I forbear confuting thefe things by th( way, being now but on the Historical relation 0 their Judgments. You fee how great neceffitj ( to avoid Schifm) they place in our fubje&ior to a Forreign Jurifdidtion. The Confutation yoi; fhall have of all together.

Chap. IX. The Judgment of Arcbbijhop Laud, as delivered by Dr. Heylin, andhy him/elf.

§. 1. TN the Life of Archbifnop Land, Pag.414, 1 415,416,412. [' Touching the Defign c of working a Reconciliation betwixt us and c Rome, I find it charged on him by another Writer

C 107 ] <

(Fuller Ch. Hid. lib. 11. p. 217.) who holds Ss unlawful to be undertaken^ it was impofli-

2 to be effected An[w. If it be a Crime its

ovum Crimen of a New fiamp, never coined here. As to the Impoflibility, many Men of

ninencefor Parts and Piety have thought other-

fe» (SpaUtenfis and Santt-a Clara 1 are named

Reconcilers. J And if without prejudice to le Truth, the Controverfies might have beeti !>mpofed, it is moft probable that other Protect Churches wouldhave fued by their Agents be included in the Peace. If not, the Church Englandhad loft nothing by it, as being hated the Calvinifts, and not loved by the Lu-erans.

Admitting then that fuch a Reconciliation was ideavoured betwixt the Agents of both Chur-les, Let us next fee what our great Scates-"ien have difcourfed upon that particular, on hat terms the Agreement was to have been riade, and how far they proceeded in it. And ■irft, the Book entituled, The Pope's Nuntio , af-rmed to have been written by the Venetian -mbaflador at his being in England doth dif-fcurfe thus: As to a Reconciliation, faith he, between the Churches of England and Rome y here were made feme general Proportions and Overtures by the Archbifhop's Agents, they affu-ing that his Grace was very much difpofed ;nereto : and that if it was not accomplifhed in [is Life-time 5 it would prove a work of more difficulty after his Death •, that in very truth for [ihe laft three Years the Archbilliop had introduced fome Innovations, approaching nearer the ^ites and Forms of Rome; That the Bifhop of

'Chkhefier,

C 108 ]

c ckichefter, a great Confident of his Grace, c Lord Treafurer, and Eight other Bifhops of c Grace's Party, did moft paflionately denre a 1 conciliation with the Church of Rome. 1 they did day by day recede from their ancii ' Tenets to accommodate with the Church 'Rome. That therefore the Pope on his p' c ought to make fome Steps to meet them, | ' che Court of Rome remit fomething of itsrigl

* in Do&rine, or otherwife no accord wot

* be. The Competition on both Sides in fogoj! c a forwardnefs before Pauz.ani left the Kingdoi c that the Archbilhop and the Bifhop of Chichej c had often faid that there were but two forts e People like to hinder the Reconciliation, tj c Puritans among the Proteftants, and the Jeful|

* among the Catholicks.

6 Let us fee the Judgment and Relation of ani 4 ther Author in a Glofs or Comment on tlj Q former, entituled, The Englifl) Pope , Printed c London the fame-Year 1643. And he will tel 6 us that after Con had undertook the managirJ Q of Affairs, the Matter began to grow toward] c fome Agreement. The King required, faith hs c fuch a Difpenfotion from the Pope, as his Catho) c lick Subjects might refort to the Proteftanj j Church, and take the Oaths of Supremacy and c Fidelity •, and that the Pope's JurifdidHon fhouli c be declared to be but of Human Right. And c fo far had the Pope confented, that whatfoeveq ' did concern the King, mould have been really! c performed fo far as other Catholick Princes doj c dually enjoy and expe&as their due : and fo fail 6 as the Biiliops were to be Independent both]

* from King and Pope. There was no fear ofl

' breach

•each on the Pope's part: So that upon the

Dint the Pope was to content himfelf with us i England, with a Priority inftead of a Superior

ty over other Biftiops, and with a Primacy in-,=ad of a Supremacy in thefe parts of Chriften-

3m : which I conceive no man of Learning and

.')briety would have grudged to grant him: In

[ as alfo condefcended to in the Name of the

%pe 3 that Marriage might be permitted to

'riefls, that the Communion might beadmini-

red fub utraq^ fpecie , and the Liturgy be officiated in the English Tongue •, And though the luthor adds not long after that it was to be ilpe&ed that fo far as the inferior Clergy and ae People were concerned, the after-perfor-lance was to be left to the Pope's difcretion, st this was but his own fufpicion without any jround at all. And to obtain a Reconciliation *fn thefe Advantages, the Archbifhep had all " he reafon in the world to do as he did, in or-jering the Lord's Table to be fet where the Utar flood, and making the accuftomed reve-ence in all approaches towards it and. accefles o it, and in beautifying and adorning Churches^ J nd celebrating Divine Service wich all due Solemnities: in taking Care that all offenfive |nd exafperating Paflages fhould be expunged nit of allfuch Books as were brought to,the ^refs *, and for reducing the extravagancy of jpme Opinions to an evener temper. His Maje-uy had the like reafon alfo for tolerating lawful Recreations on the Sundays and Holidays, the rigorous reftraint whereof had made fome Papifh think (thofe moil efpecially of the vulgar fort whom it moft concerned,) that all ho-

<neft

[no]

c neft Paftimes were incompatible with our Reli-c gion. And if he approved auricular Confeflion ' and ilievved himfelf willing to introduce it c into the ufe of the Church, as both our Authors c fay he did, it is no more than what the Liturgy c commends to the care of the Penitent ( though c we find not the word Auricular in it) and what c the Canons have provided for in the point of fe-c curity for fuch as fhall be willing to Confefs c themfelves. But whereas we are told by one of

* our Authors that the King fhould fay, he would c ufe force to make it be received, were it not for. c fear of Sedition among the People 5 yet it is but c in one of our Authors neither, who hath no c other Author for it, but a namelefs Doctor. c And in the way to fo happy an Agreement

* (though they all (tend accufed for it by The Eng-'lifljPope, p. 15.) Sparrow may be excufed for

* Pleading for Auricular Confefhon, and Watts for c Pennance , Heylin for Adoration towards the c Altar, and Mofmtame for fuch a qualified Pray-c ing to Saints as lis Book maintaineth againft 6 the Papifts.

Q If you would know how far they had pro-c ceeded towards this happy Reconciliation, the

* Pope's Nuntio will aflure us thus: That the Uni-*verfities, Biihops and Divines of this Realm, did Q daily embrace Catholick Opinions, though they

5 profefled not fo much with Pen or Mouth for c fear of the Puritans. For Example, they.Beld c that the Church of Rome is a true Church , that c the Pope is Superior to all Bifhops •-, that to .him

6 it pertaineth to call General Councils 3 that it's 'lawful to Pray for the Souls of the Departed 5

* that Altars ought to be erected of Stone * In

Mum

c in :

furivthat they believed all that is taught by the Church , but not by the Court of Rome. \ Another of their Authors tells us, that thofe among us of greateft Worth, Learning and Authority began to love Temper and Moderation, | that their Doclrines began to be altered in many : things, for which their Progenitors forfook the vifible Church of Chrift: As for example, The Pope not Antichrift, Prayers for the Dead, Limbus Patrnm^ Pictures, that the Church hath Authority in determining Controverfies of Faith, j 6 and to interpret Scripture; About Free Will, r Predeftination, Univerfal Grace , that all our Q Works are not Sins; Merit of good Works, 6 inherent Juftice, that Faith alone doth not jufti-

* fie j Charity to be preferred before knowledge; c the authority of Traditions •, Commandments c poflible to be kept 5 that in Expofition of Scrip-c ture they are by Canon bound to follow the

* Fathers; And that the once fearful Names of c Priefts and Altars are u(ed willingly in their c Talk and Writings J In which Compliances, fo c far forth as they fpeak the truth (for in fome

* Points, through Ignorance of the one, and Ma-c lice of the other, they are much miltakenj there ' is fcarce any thing which may not weli confift

4 with the eftabiifhed (though for a time difcon-c tinued ) Do^rine of the Church of EngUnd^ 'the Articles whereof, as the fame Jefuit hath ! obferved, feem patient or ambitious rather of c fome fence, wherein they may feem Catholick. c And fuch a fence is put upon them by him that

5 calls himfelf Francifcus a SanEla CUra, as before

■ c was faid. And if upon fuch Compliances as thofe f before, on the part of the Englifh, the Condi-£ tions offered by the Pope might have been Con-

'firmed;>

c firmed, who feeth not that the greateft "benefit c of the Reconciliation mult have redounded td 6 this Church, to the King and People. His Ma-c jefty's Security provided for by the Oaths of Q Supremacy and Allegiance, fo far as it con-, f \ V. ■" s, 1 ' cerned his Temporal

(K ) And Men taught c p (h) Jh m

to be Perjured, by taKing c r r , 1 % T Y

m Foreign Eccleiiaitical c <>* England to be Inde-Power. pendent on the Pope of

( i) And yet Obey his \ f 0m ' W T ^ Clergy to

Councils Canons. &e permitted the ufe of

c Marriage, the People to c receive the Communion in both Kinds, and all c Divine Offices officiated in the Engliih Tongue 5 c no Innovation made in Do&rine, but only in c qualifying fom£Expreffions,and difcharging fome c Outiandilh Glofles that were put upon them : c And feeing this, what Man could be fo void of c Charity, lo uacompa'fionate of the Miferies and c Diltra&ions of Chriftendom, as not to wifti c from the very bottom of his Soul that the Re-c conciliation had proceeded on fo good terms 3 c as not to magnifie the Men to fucceeding Ages, c who were the Inftrument Authors of fo great h , ._ L 'aBlefling. (O So far

WChnft hath given us a c D h H wh w t | fufficient Law tor the Go- c A , r<,-, ? , T . vernment of the Church ; *" Archbifliop S Intimate elfe, faith Gerfon, he were and Agent, not a perfect Lawgiver :

Muft we be beholden to t^e Pope for leaving us a little of that which Chi id gave us? Who gave him Power to take any of it from us ? Would our Conciliators have magnified the Men that for the Peace of EngUni would have agreed with Crcm-rvell to allow the King the I fie of Wight, or Whs ? Or to have made a Law that every Highway-Robber mail recuni one half to the Owner > And with what Conscience could the Sub-jetts of Chrift have obeyed all the reft of the Uiurpers finful Canons ?

jfrchbijhop Laud'j own words as laid down in hi Book defended by Dr. Stillingfleet.

§ i. The Archbifhop difclaimeth the Divine Inftitution and the Infallibility of General Councils •• But he thinks we muft allow them [ c external Obedience-, and that honour and priviledge < which all other GREAT COURTS have; thac 'there be a Declaration of the invalidity of their c Decrees, as well as of the LAWS of other 4 Courts, before private Men can take Liberty to

* refufe Obedience. Part. 3. c. 2.

And page 540. ' It doth not follow becaufe the c Church may erre, that therefore fhe may not c govern. For the Church hath not only a Pa-

* floral Power to Teach and Dired, but a Pra?to-6 rian Power to controul and cenfure too, where c .Errors and Crimes are againft fundamental Points,

* or of great Confequence. 3 Thus the Arch-c bifhop.

-It is the Univerfal Church and Councils that he fpeaks of. But, 1, There is no fuch thing on Earth as he calls the Church, that is, One Univerfal Ariftocracy that hath Power of Governing al! the Chriftian World in one Council or other wife, as oneSupream.

2. General Councils of divers Kingdoms o're all the World, are no more a Court than the Aflembly at Nimeguen was.

3. No Obedience is due to them, but only confent for Concord, fo far as their Canons, tend to true Concord , and that by virtue of. Chrift's Law, for Peace and Concord. Obedience hath no formal Objefl: but Amhorita-

I "4 J

tmperamu 3 Cut Aflemblies fur Concord have no lrt.peri&m,

4« No Clergyman as fuch hath any but Paftoral and Teaching Power, and as a Tutor to order his "own School. The Power of the Keys is noother. u 5. Mens holding and renouncing of Communion with other Perkins or Churches may be Without Governing Power. I am not Governor of all that I hold or renounce Communion with. No Eifliops have power Judicially to determine of Individuals, who (hall have Communion with every Pariih Church on Earth : If they have, they mult hear them all fpeak for themfelves before they judge them (in or out.) They are not Governors of foreign Kings and Kingdoms, though in their Government of their particular Churches thev muft all agree to obferveone Rule : that is, Chrifts Laws.

6. There never was an Univerfal Council of all the Churches, but only of one Empire (a part of that) nor ever will be ? till the Church be to deftroyed as to be brought into a narrow fpace ( which God forbid).

As to Dr. Stittingtieeis Defence of all this, I take him not to approve of all that he blameth not : And if he did, I believe on fecond thoughts he will more retra& this than he did his Irenicott.

Chap. X. 2>.Peter Hey Wrisown Judgment.

Ecaufe we come newly from repeating Dr. Heylms words of Archbifliop£**4

though

1

/

C 1151 ]

though they fully (hew his own Judgment, I will here annex force more.

1. There is a Book written by a Papift, called Hiflorical Collections of the Reformation , gathered mod out of Dr. Heylws own words (and fome out of others) defcribing the Reformers and Reformation fo odioufly, as greatly ferveth the Priefts to turn Proteftants to their Church : And as the Jefuit Maymbourgh maketh Dr. Heylws Writings to have Converted the late Dutchefs of Tork.* it's like it was this Colletlion out of him.

2. In his Book on the Creed, fpeaking of the Catholick Church, he faith,

Pag. 407. c Such is the Ambition of the Pope Q of Rome, that unlefs he maybe taken for the c Catholick Church , he paffeth not for being c reckoned a Church at all : And yet this is of the two the Lovelier Error. Better the Church be all Head, than no Head at all : And c fuch a Church that is all Body and no Head at all

* have fome of our Reformers modelled in their c late Platforms.].

Anfw. Is Chrilt no Head at all ? Or is any other Perfon or Court capable of Governing all Chri-ftians on Earth / ^ AH Proteftants hold that the whole Church hath no Head but Chrift.

Pag. 408. c Speaking ftill of the Catholick c Church he faith [The Government of the Church c not being Monarchical, as our Matters of the Q Church of Rome would have it, nor Democra-

* tical as the Fathers of the Presbytery, and Bre-y» c thren of the Independency have given it out,

c both in their Pradiice and their Platform, it mutt ' be Arittocracicah

I 2 Anfat

:

[ "6 3 f '*f»/ip. This is a grofs Slander of the Presbyterians and Independents. Did ever the Presbyterians or Independents fay, that All Chriftians on Earth muft Govern the whole Church in one Meeting, or by Delegates? where be the Laws that any of them pretend all Chriftians made ?Or the Judgments they pail on any Perfons after exploration ? The Presbyterians are for an Arifto-cratical Government of National Churches, and fome few Independents are for popular Government in fingle Congregations; but no further.

2. Is the Church now Governed by One Ari-ftocracy,that is,per Optimates that are One Perfona Tolitica by Vote ruling all the Chriftian World ? Where is their Meeting ? What be their Laws? Whom do they fo try and judge ? An Universal. Governing Ariftocracy is more impoflible and irrational than an Univerfal Monarchy Civil or Ecclefiaftical. Every Bifhop and Presbytery Governing his own Church, and thefe keeping Concord by juft Correfpondency, is no liker an Univerfal Ariftocracy, than an Aflembly of Princes for Concordant Government of their Dominions, or than all the Mayors and Juftices ruling their feveral Corporations and Provinces make the Government of England Ariftocratical.

Pag.400. Saith he, [ c Every Bi(hop,where-ever c he be fixt and refident, hath like St. Paul an 4 univerfal Care over all the Churches, which

* fince they could not exercife by perfonal Confe-

* rences, they did it in the Primitive times, be-

* fore they had the benefit of General Councils.

c by Letters,McfIengers, and Agents for the Com- Ti c municating of their Counfel, and imparting their [

* Advice one to another as the emergent Oc-

'cafions

c cafions of the Church did require the fame; c Thefe Letters they called Lit eras format as & * Communicatorias.

Anfvo. Thus Bifhop Gunning and others. Bur, i. St. Paul's Apoftolick Power enabled him to do the Work of an Apoftle ( which is, to plane Churches in as much of the World as they could, and deliver them Chrift's Do&rine and Laws infallibly as receiving them by fight and hearing or miraculous revelation.; And this Power each , Apoftle could exercife fingly, and not only by Voting as part of a College y the Spirit of Chrift teaching them all the fame Do&rine. But Biihops have no fuch Office or Power.

2. There are feveral ways of expreffing a Care of all the Churches. Every Chriftian mud do ic by private Endeavours. Every Official Preacher by Preaching where he is called. Every Paftor by guiding his Flock in Concord with all true Cbri-ftians, in the things which Chrift hath made ne-ceflary to their Concord: And if Archbifhopshave right to a larger Province,they muft do it in their proper Province,/^ partes ,8c not asoneAriftocracy.

3. It is granted, that as all Chriftians andBi-Iliops muft have a Love to all the Churches, and a Care to do them good in their feveral Places, fo Concord in things neceffary is a great means of that good, and the ancient Paftors endeavoured it by Meflages, Letters and Synods •, andfo muft we. But what Univerfal Laws were made by Lit era format a ? What formal Judgments were paft by them? Where did the Writers meet firft to hear the Accufed and examine Wir-neffes? Or muft all believe the report of every (ingle Paftor ? And was it all the Bifhops on Earth,

C us ]

or a'major part, that wrote thefe Legiflative and Judicial Letters? What (Irange things can fome Men gather from meer Communion and Concord ? Biihops had then a Neceflity of getting the common confent of as many of their Order as they could, to make their Government of force to the People, that were all Volunteers, and not contained by any Magiftrate ? And ifsufeful ftill to the fame end.

4. And we grant them that every Bifhop and Presbyter, that giveth counfel to other Churches doth not do it as a meer private Man, but as a Bifhop : that is, One that by Office is authorized to give fuch Paftoral advice to fuch as he is called to give it to 3 But not as one that hath the charge of Governing other Mens Flocks, or is a Member of an Ariitocratical, Supream Senate, Parliament, Court, or Voting States. Suppofe each Hofpital have its allowed Phyiitian , who in doubtful Caies confulteth with many others 5 Their counfel is the counfel of Phyfitians 3 that is, of Men licenied for that Work and Care: But it proveth them not to have any proper Governing Power over his Hofpital or Patients.

5. If every Bifhop be a Governor not only U % but of the whole World or Church , it is either Singly* or Colicttively as part of a Governing Company. If fingly, it's a monflrous Body 'that hath io many thoufand Univerfal Heads. If collectively, then no one is a Supream Governor, but a part of that Body which is fuch. And no one on Earth can act as fuch a part of One Arifto-cracy , without prefence with the red , hearing what they fay, and what A<2ors and Witncfles fay, and gathering Votes.

C »* ]

Tag. 411. ^Hccortfefleth out of Socrates about * the Emperors Power in Church Matters, tha c C [from the time in which Fmperors received the Faiths c Ecclefta mgotia ex eorum nut it fendere vifa [m:t ' Socr. 1. 5. Proem.

And if (b, why is Mr. Morice angry with me for faying^ That Bifhops u(ed in Councils much to follow the Emperors minds. 2. And then ic will be but an oddUniveifal Legislative and Judicial Soveraign Power over all the World, which dependeth on the content of fo many Princes, Pro-teftants, Papifts, Mahometans, Heathens, Jacobites, Neftorians, &c as a General Council mud be called by or depend on. And it will be an end-lefs Controverfie, what Princes have or have-not a Power to confent or diflent, that their Subjects lhall go to iuch Councils. But alfo Confutation, is not Government.

Chap. XL The Judgment of Mr. Herbert Thorndikc, a late Eminent 'Divine of the Church ^/England.

§ 1. \ K R. Thomdike hath written fo much on 1VJL this Subject that I need no more than refer the Reader to his Books, for the difcovery of his mind. The fum of his late Writings ( thefe thirty years part ) is to call us all into one vifible Cacholick Church which is unified by one IIu* mane Government of all, out of which nothing willexcufeus from Schifrn, or make our failing tolerable. I lis arguments for an Univerfal Ari-flocracv anfwered by Dr. Iza^Barrow in the end

of his Treatife of Supremacy, I will not here recite, becaufe they are there fo fully and learnedly confuted.

§ 2. In his C Jufl Weights and Meafures'] he tells us that the Church of Rome being a true

Church, Reformation ly-

(*) confufion. i. The e th in Reftoration, and £&f£ noc in Separation, (a)

feparate from is a pretended Soyeraignty over all Ch'nftians. This is no true Church of Chriit z. But we feparate not from then in point of Chriftianity. But i. From their Ufur-pation. 2. And other 5ins.

Page <r. he faith, [ c Who will take upon him c to (hew us that the Worfhip of the Holt in the 'Papifts is Idolatry.

Page 6, 7. c They chat feparate from the Church c of Rome as Idolaters are thereby Schifmaticks be-( fore God.

4 For in plain terms we make our felves Schif-! maticks by grounding our Reformation on this i pretence.

' Should this Church declare that the Change 'which we call Reformation is grounded on this ' fuppofition, I muft then acknowledge that we ' are Schifmaticks.

Ch. 2. c Is to difprove them that make the 1 Pope Antichrift, and Papifts Idolaters, and fliew • that the fuppofition of one Catholick Vifible c Church, is the ground of all Communion and 'fuppofed to Reformation. AndQi. 3. Nothing c to be changed but on that Ground of fuch Vifible < Unity.

Ch. 5. 'IfourLordtruft his Difciples and their ' Succeflbrs with the Rule of his Church , he J trufteth them alfo to make Laws for the Ruling

'•of

of it J — Thefe Laws are as Vifible as the Laws of any Kingdom er Common-wealth that

is or ever was are Vifible I maintain the

Popes Canon Law ( and the fame is to be faid of the Canon Law, by which the Patriarch of Conftaminople now Governs the Eaftern Church ) to be derived from thofe Rules whereby the Difciples of our Lord and their SuccefTors go-

' verned the Primitive Church in Unity. — The power of Giving Laws to the Church 3 the power of Difpenfing the Exchequer which Gcd hath provided for the Church, are in the Governors of the Church ; and the power of admitting into and excluding out- It's a Vifible Society founded by God under the Name of the Catholick Churchy on the command of holding Communion with it. Page 41. c The Church in the form which I ftate it is a (landing Synod, able by the confent of the Chief Churches, containing the confent of their reforts to conclude the whole. Page 48. ' The Church of Rome hath and ought to have when it (hall pleafe to hear reafon, a Regular pre-eminence, over the reft of Chriften-dom in thefe Weftern parts. And he that is able to judge and willing to confider (hall find chat Pre eminence the Only Reafonable means to^ prefer ve fo great a Body in Unity. And therefore I am not my felf tyed to juftifie Henry the

' Eighth indifclaiming all fuch pre-eminence.

Page48. c That the difference may be. vifible ' between the Infinite and the Regular Power of the c Pope.

Page 91. c The perpetual Rule of the Church

c make s

C i£* ]

' makes them Hereticks to

(V) And having before « t h e Church that Com-

madethe church ot Eng- <■ mun i cate with Hereticks

Und Schifmaticks ne makes c c lt • i i

all Schifmaticks that Com- ■ and ^chiimaticks that

municate with it. Communicate with Schif-

c maticks. (b)

Page 94. 'TheFlefh and Blood of Chrift by c Incarnation, the Elements by Confecration be-1 ing united to the Spirit, that is, the Godhead of 'Chrift, become both One Sacramentally, bybe-' ing both One with the Spirit or Godhead, to 'the conveying of GoJs Spirit to a Chriftian.

Page 125. c The worfljipping the Hoft in the c Papacy is not Idolatry.

Page 152. 'He faith that the OathofSupre-c macy is but to exclude the Popes Temporal c power: But becaufe the words feem to exclude

* the power of General Councils, of which the

* Pope is and ought to be the chief Member, of ? neceiTity the Law gives great offence : And that 'offence is the fin of the Kingdom, and calls for ' Gods Vengeance on it; which though all are in-; volved in, the account in the other World will

* lye on them, which may change it and will

c not.

Page 134. 'But the authority of thofe Divines c of this Church who have declared^ the fence of c the Oath of Supremacy with publick allowance £ are now alledged by the Papifls themfelves to

* infer that the matter of it is lawful (as exclu-' ding only the Popes Civil Power. )

Page 141. i We receive the Body and Blood c o£ Chrift, and by confequence his Spirit Hypo-1 ftatically united to the fame, to inable us to per-

• form.

Page

Page T4p- 'The Church of Rome cannot be charged with Idolatry. The Pope cannot be Antichrift-

Ch. 12. ' The Reformation pretended is abo* minafileand Apoftafie, and rhe ufual Preaching a hinderance to Salvation $ and new* Homilies to be formed to reftrain Preaching.

Page 146. 'I confefs I can hope for no good end of any difpute without fuppofing the ience ofthe Articles of One Catholick Church, which hath carried us through this diicourfe, for the Principle on which all matter in debate is to be tryed.1

4 P. 214. And oft he profeffeth that Presbyters not ordained by Biihops, baptize and give the Eucharift,void of the Eflfeft of a Sacrament, and only by Sacriledge—fpeaketh againft killing and and banifhing—(_But this will require the like Moderation to be extended to the Recufants of the Church of £owe,(p.234.)The Recufants being for the molt part or the Good Families ofthe Nation, will take it for a part of their Nobility freely to profefs themlelves in their Religion • if they underftand themfelves : Whereas the Sectaries, being people of mean quality for themofi part, cannot be prefumed to ftand on their reputation fo much.

c In his Book called The Forbearance of Penalties, c. 3. p. 12,13. he makes the foundation of all Union to be the Government and Laws of the Church as vifibly Catholick, which Laws mud be cue and the fame, the violating whereof is the forfeiture ofthe fame ( Communion.) And here I crave leave to call All Canons, All Customs of the Church, whether concerning the

' Rites

c Rites of God's Service, or other Obfervations, < by one and the fame name of Lam of the c Church.

\ P. 23. As for the Canons of the Church, it was c never neceffary to the maintenance of Gommii-- munion that the fame Cuftoms fhould be held in 4 all parts of the Church. It was only neceflary the 4 feveral Cuftoms fhould be held by the fame Au-

* thority. That the fame Authority inftituted fe-c veral Cuftoms; for fo they might be changed by 1 the fame Authority* and yet Unity remain.

' Whereas queftioning the Authority by que-c ftioning whether the ads of it be agreeable to c a God's Law or not,how fhould Unity be main-c tained ? It is manifeft that they (the Fathers)

* could not have agreed in the Laws of the

* Church, if any had excepted againft any thing ' ufed in any part of the Church, as if God's Law ' had been infringed by it. — It followeth of

c neceffity , that nothing (O Here is 1. Aniiniver- c can be difowned by this ialLegitoive Power over 'church as contrary to

£11 the Church on Earth. c r j t 1 - 1 1 * 1 j

2. This Power is in Coun- . G p d S Law, Which hOld-

cils, of which the Pope is eth by the Primitive

the chief Member 5 and the l Church. ( c.) only reafonable means of

the Union of lb great a Body, is his Regular Power as dimncT: from Infinite Power. 5. All the Canons Rites and Cuftoms, are thefe Laws of the Church. 4. All Kings and Kingdoms are bound to obey them. 5-. No man mult queftion whether thefe Lausor Cuftoms, or any of them are contrary to God's Law. 6. The men that muft have thisAbfolute Tower over all the Kings and Kingdoms on Earth, that will be Chriftian,are themselves the Subjects of the Turks, the Moore, the Emperor of Abaffia, the Peril .m, the Emperor of Iniaftan, called the Mogul, thzYlxms of Poland, Hungary, Spain, France, England, Denmark Sweden^ the Emperor of Germany, and abundince more ; when it s known that few Bifhops are cholen in any of theft Coun-

treys

treys Mahometans or Papifts, but fuch as the Princes like, and that they dare not go againft their wills in any great matter. 7. Their minds are known already, and contcquently what they would do in Councils, if all thefe Princes would agree to call an Univerfal Council. The Major Vote, if it were called in Mefopotamia, or that way would be fuch as Rome calieth He-reticks.- If called in Greece it would be Greeks: Ifinlta//, or Germany, or France, they would be Papifts 5 no where Pro-teftants. Few would travel above a thoufand miles to the Council. 8. Tho' one would think that this platform of Governing the whole Earth, could be believed by no man in his wits, yet you fee Learned men are fo far deceived: And it is by judging of the World by the Old Roman Empire. There indeed Councils were Nationally General: They were Courts: They had Legiflative Power and Pretorian Command: None might appeal from them for Relief in Foro Humano. Emperors gave them this Power. It was but rational, over their own Subjects: What Power had they over others? The Convocation in England, or the General Aflembly in Scotland may be made and called a Court by the King: But France or Spain were never Governed by them, nor took them to b* over them unqueftionable Legiflators .Yea, I believe King and Parliament at home are not fo fubjecT: to their Laws.

Page 27. He faith (as Mr. Bodwe'U) c It is 1 agreed on by the whole Church, thac Baptifm in

< Herefie or Schifm (that is, when a man gives c up himfelf to the Communion of Hereticks or «Schifmaticks by receiving Baptifm from them)

< though it may be true Baptifm, and not to be ' repeated, yet it is not

'.available to Salvation, W And are not thefe nn-1 making him accefTory to ™ttn?£t ft *S£

(rj r r 1 t l • men take up with a damn-

Hereteor Schifm that is ing Eaptlfm7 and will no ,

fo Baptized, (d) rebaptize them that they

may have a faving Baptifm, which yet they hold neceifary to Salvation ? They fear Anabaptifm it i'eerrts more than mens Damnation.

Pag. 28. c The proroifc of Baptifm is not avail-

C 126 ]

c able, unlefs k be depoilced with the true Church, »• , . ' nor to him that continu-

( e ) The true Church that c h j h mieChurch is an lliurped Power 01 ( * ~ .

UniverUi UgiflatioD, is . WJ may exatf: the pro-

here made by him and mile depollted with it.(e) Mr. Dc dwell as neceflary to

Salvation as Chrift, and more than the holy Scriptures. But what u ill now become of all the Papiftsthat (by difpenfation) come in to Proteftant Churches ? They alfo are all damned as Schifmacicks for communicating with them ; unlefs he forgot to except them thac the Pope difpenfeth with.

p age 33- • [' It is out of love to the Reforma-c tion that I inlift on fuch a Principle as may ferve c to reunite us with the Church of Rome 5 being c well allured that we can never be well reunited ' with our felves otherwife. Yet not only the Re-c formation, but the common Chriftianity muft

' needs be loft in the di-(/jHowmuchwiferare c yj ^ ^y

thele men than Cniiit and c , > , .

St. Pa U L who made k the c ver have an end other-duty of all that were bap- wile. (/) tized Chrimans, to live as

one Body ofChriftin Love? Him that is weak in ^ e faith receive, but not to doubtful difputations, Rom. 14. 1. The kingdom of God is not meat and drinl^ but rigbkettifnefs, and peace % and joy in the Holy Gboft. He tb.it in thefe things ferveth Chrijl t is acceptable to God y and approved of men.

Pa#.ni. ['If it befaid that it is not vifible c where thofe Usurpations took place, I fhall al-' low all the time which the Code of the Canons

( contains, which Pope A-

(O Thisyetisfomemer l drian fent to Charles the

cy to us: But is it as your < G ea t pag> T 2 g. which l

grant i 1. How will this c u 1 1 • ^l 1

ftand with all that you have would have this ChUTCll

written for thee ' tO OWn, \g ) ed Umvcriiu .ive

Church?

C i*7 3

Church ? Did it ceafc at Charles the Great's time ? and yet are all damned that are not fubjeel to it ? 2. How fhall we l>e lure that the Canons bind us till Adrians rime, and not fince ? 3. But Sir, we take him for a Papift that is for all che Canons and Cuftoms till Charles the Great: And there are many things before that which we cannot Conform to without renouncing the Laws and lufficierit Government of Chrift, which we cannot do upon fuch pitiful reafonings as yours.

In Mr. ThowMkp's large folio Book, there is yec much more for his Univerfal Legiflative Aristocracy mixt with Regular Papacy. The fum of all is, The Pope Governing at leaft in the Weft by the Canons in the intervals of General Councils (that is, alwaies,) and as the chief Member with Councils making Laws for all the World. Thus the French and Italian Papifts differ whether the Pope fhall Govern the World as the King of Poland doth his Land 5 or, fay fome, as the Duke of Venice, or rather as the King of France. But Pro-teftants know no fuch thing as an Univerfal Legiilative Church, nor owns any Univerfal Laws

but Gods 3 unlefs you mean Nationally/Vniverfal,

as in the Empire Councils and Laws were called I refer you again to Dr. Barrows Confutation of the reft of Mr. Thomdikes.

Chap'. XII. The Judgment of "SD/\ Sparrow Bi-Jhop of 'Norwich, and divers others.

1 T^^ 10 P s P" rr ov> Pref. to Col left. C ^ s ™y Fa -

JD ' therfent me^ fo [end I yon. Here COmmit-1 ting the Government of the Church to his Apo-c files, our Lord Commiffions them with the fame

! Power

[ nS ]

1 Power that was committed to him, for that pur-'pofe when he was on Earth 5 with the fame ne-' cefiary Handing Power that he had exercifed as , N , n ,. ' Man for the good of the

J&u^T^lZn c Church, (a) Lefs cannot

or the Head or sovcraign, c . r , , ,

and that of Official Mini- c }" reafon be thought tO

ftcrs much differ. be granted, than all Pow-

c er neceflary for the well c and peaceable Government of the Church. \ And fuch a power is this of Making Laws. , tS :,,' '■■'".-■; ' (b) This is a Commiffion

fin^ch^SpS [jn general for making publiflied his Univerfal Laws: Then mparticu-Laws, is but that all Mini- -Mar for making Articles

iters m their feveral Chur- < an d Decifions of Do-ches guide the Flocks by c <q. r : nPQ mntrnvprtpA flip

thefe Laws of chnft, and c ctnnes controverted tne

teach them the people, and POWer IS more expllClte

determine of incidental ' andexprefs, Mat. 28. Aft

Circumftances pro loco &> c power is given me: Go there-

tempore 5 and not to make < f on an £ teach ali Nat%ons>

new Urnverlal Laws. c . fc . . , , .

that is,with authority and 1 by virtue of the power given me. And what is ' it to teach the Truth with authority, but to com-" c mand and oblige all people to receive the Truth ,V u-'.- n y ' fo taught ? OJ And this J&^-S&S co ; Power ms not given to

teach the Churches what the ^potties perions on-

hehad commanded them, c ly *, for Chrift then pro°

and promifeth to give them c mi fed to be with them

the Spirit to bring all to c in hac Qff j , end

their remembrance, and , r , ^ r 1, t . .

lead them to all Truth of the vVor d 5 that IS,

to them and their Sue-c ceiTors in the Paftoral Office : To the Apoftles or Bifliops that fhould fucceed them to the end of

the

J the World, (d) To this One holy Church our Lord committed in truft the moft holy Faith, &c commanding under penalties and cenfures all her Children to receive that fence, and to pro-fefs it in fuch expreflive words and forms as may dire&ly determine ^ the doubt. Thus (he did in the great Nicew Coun-: cil— This authority in determining Doubts and ; Controverfies the Church : hath pra&ifed in ALL : AGES, and herconftant : practice is the beftlnter-'preterofher right. (*)

WWhen the King fends out Judges and Jufnces he doth not make tnem Kings or LegiOators. The Apo-ftles had the Spirit for promulgating and recording Chrifts Laws: Others have it only to preferve and teach them, and rule by them, and not to make more fuch, as if they were inefficient, and Chrifhan Religion were /till to be changed by new additions, and were half Divine and half Humane: Gods Word and the Bimops in medley.

(e) The three firft Ages had no General Councils s The three next had National or Imperial General Councils. The thoufsnd yearslaftpaft (which you include in {M Ages'} had fuch Councils and practices as prove not her right. Elfe why do not you now pracTife accordingly ? —Bifhop Guningown-tth but fix General Councils, which were all but in three A-ges. And others but four, and none that I know of but eight, who do not openly prOfefs Popery.

Hath Chrift given any new commands firice thofe which he lent the Apoftles to cjeliver ? Have you any more of his commands to give us than the Apoftles delivered in their times ? I [If you may make new ones, you hare more than Apoftolick I'power, which was to teach whatever Chrift commanded them. He is with them to the end of the World, i. In ibleffing the Word delivered and recorded by them. 2. In blefling thofe that teach it. But not thofe that add to it the fupplement of their own Univerfal Laws.

And which is the Church that in all Ages ( thef- thoufand

years) have had this power? Three parts, of the Chriftian

World fay, It is not the Roman. The Roman Church fay,-

K. IS

It is not the Greeks. Both fay. It is not they in Abaflia, Egypt, Mefopotamia, Armenia, Georgia, Sec. The Protectants confeis it is not they. And is obedience to an unknowable Powe: neceflary to Concord and Salvation ?

_ I (hall not tire the Reader with the needlefs recitation of many more late Divines that lived fince J630 enough are known. Thofe that have defended Grotim cf late I pafs no judgment on ; you may read their own Pecks and judge as you fee

caufej viz.. Dr. Thomas fierce now Dean of Salif-hfiry, and the famous Preface to Archbifliop 2?ra»-hail's Book againft me, &c I fear all this Hi-ftory is neediefs. Men now laugh at me for proving by Mens writings their endeavours to fubjecfl the King and Kingdom to a Foreign Jurifdiftion, when they fay it is more fenfibly and dreadfully proving it felf.

Chap. XIII. 7)r. ParkerV Judgment {fince BiJIjop of Oxford.)

THE laft mentioned Author Dr. Sam. Parker, befides what he hath faid againft me in his large Preface before Archbilliop Bromhalfs Book, hath fince gone fo far beyond all his Fellows, that finding himfelf unable to anfwer this Argument otherwife, [The World muft not have one Universal Humane Civil Governor ( King or Arifto-cracy ) ergo. It muft not have one Humane Prieft or Church Governor] defperately denieth the Antecedent , and faith, that though de fatto the Kings of the Earth have not one Sovereign over

them

:hem all ( that is meer ManJ they ought to have. x Andite Reges. I cannot conjecture who he mean-eth unlefsit be the Pope, and he be of Cardinal Bertrams mind, that God had not been wife -if lehad not made one Man a Vice-God, or his Deputy to Rule all the World: For fure he never •dreamed that all Kings and States on Earth would meet or voluntarily agree to chufe one Univerfal King over them.

j I met newly with an extraordinary Wit, who faith that after the Conflagration, in the Millennium of the New Heaven and Earth, Chrift or his Vkz-Roy will triumphantly Rule, &c. But ;r. I never read before of a Vice-Roy after the Conflagration, which he faith will firft confume Antichrift. 2. I know not how much of the New World heafligns to this Vice-Roys Govern ment; for if Gog and Magog after cover the Earth, and the New Generation be numerous, i(which he thinks the Earth will bring forth like lower Animals,) it may be the New jemfakm may be fo fmall that one Vice-Roy may Rule ir. 3. But fure that holy Generation will make Government and Obedience far eafier things than now they are.

(Chap. 'XIV. 2>. Saywell'j Arguments for a Foreign Jurifdiftion confidered.

;§ 1. *nPHis Dr. (who I may well fuppofe

1 fpeakethhis Lord and Matters fence )

Jsfoopen as to let us know, 1. That "it is the

Topes Power above General Cotimils, which they call

Popery. 2. And that they join with the concilia,' Party in point of Church Government , and fo take not them for Papifts, who hold not that Sove-raignty of the Pope, but only his Primacy. 3 That it is but the Jefuited Party of the Church of Rome^ which they renounce. 4. That they alforenounce all Nonconforming Proteftants as a Jefuited Party. So that he WQuld tempt us to believe what fome affirm that their delign hath long been to fubdue the Jefiuits and Reformed Churches ( or rather deftroy thefe J and to ftrikeupa Union with the French, and maintain that they are no Papifts as to Government. But though the Power of old Proteftants in England were never fo much fubdued to them, methinks the Jefuits Intereft in France fhould refift them, unlefs the Jefuits them-felves be (as fome vainly think ) fain out with the Pope, and then it will be the Jefuited Party which thefe Men will own.

§. 2. But to his Arguments, [ Page 542. Mr.£. faith, i J have earneftly defired and fearched to know ^ the proof of fuch a Legiflative Vniverfal Power, and c I cannot find it. Bnttfi Mr.U. would ferioufly con-' fider thefe Texts y he might find that obedience is due

c tothe churchy Mat. 18. If he negleft to hear the c Church let him be to thee as an Heathen Man

* and a Publican. Now as one private Man may 1 negletl to hear the Epificopal Church to which he be-

* longs, fo the Epificopal, Provincial and National ' Church may alfio prove Heretical^ and negletl to hear 'she CatholickChurch , but the Vniverfial Church can

* never fail, for the Gates of Hell fliall never prevail c again ft it. And if more Perfions, or particular 1 Churches give offence by Herefie, Schifim, &c- the

* Church Vniverfial^ or the reft of the Bifiops may re-

prove them for it, and then there is no reafon why 1 one Man fiould be cenfared and many go free ; and i confequently our Saviour hath eftablifhed the Autho-1 rity of his Church over all Chrifiians, as well parti-1 cnlar Churches as private Men.

Anf i. Let us try this Argument by the like. (God hath commanded obedience to Kings, and faid, He that will not hear the King and Judge, fliafl be put to death. But Kings and their Kingdoms may be Criminal: And if private men muftobey^ Authority, or be put to death, fomuft Kings and Kingdoms? Why fhould they efcape? Therefore all Kings and Kingdoms muft obey One Univerfal Humane King or Kingdom under Chrift.] Do you think this is true ? No ; There is no fuch Univerfal Humane Empire, Monarchical or Ari-fiocratical. No Mortal Men are capable of it, any more than of Ruling the World in the Moon, or the Ftfh in the Sea, (but of a part only. ) So there is no fuch Univerfal Church Power 3 but particular there is.

As to your reafon, I anfwer, God is the Uni-I verfal King, and he only is the punifher of all So-veraign Powers, whether Monarchs, Ariftocra-cies or Mixt. ( which I have ever aflerted, though the Lying Spirit hath feigned the contrary. ) God hath feveral ways.to Rule and Judge them here, and his final Judgment is at hand. And the cafe is like with National Churches, fave that their own Princes may punifh offending Clergy-men.

2. One Perfon or Nation may renounce Communion with another as Heretical, without any Ruling Power over them: And the other may do the fame by them (deferving it) Am I a Governor or Legifla tor over every one that I may K 3 refute

fince.

If he fay, They fince Ruled by the old Laws,

[»H3

refufe to eat or pray with as a Brother.

3. That there is no Humane Univerfal Church which hath power to Govern a National Church, as the Bifhopsmay their Flocks, is proved. 1. They cannot have the Authority who have not fo much as a Natural Capacity: But none have a Natural Capacity to Govern all the Chriftian World: Ergo none have fuch Authority.

2. They have not the Authority who have not the Obligation to ufe it in fuch Government. (For an Office COntaineth Authority and Obligation^) But none are obliged to Govern all the Chrifiian World: Ergoj &c.

For the Minor, 1. None are obliged to Impof-fibilities: But, &c

2. None are obliged without fome obliging Law: But there is no Law obliging any to Govern all the Chriftian World: Ergo.

3. If they are obliged, they are condemned if they do it not: But none do Rule all the Chriftian World: He confeffeth none have done it fince the fixth General Council, that is, thefe thoufand years (and more by one.) And doth he nop Damn the Bifliopsof all the World then for neglecting their great Duty a thoufand years together?

If he fay, that Others made Canons enough before, I anfwer, 1. If they have had no fuch work to do thefe thoufand years, then there was no Office, or Obligation or Power to do it.

2. It was then only thofe that made the Laws that had that Soveraignty. The Dead are no Rulers } and fo the Church hath had no Soveraign

i anfwer, i. That was not by Legiflation, but Execution. 2. They never Ruled the Univerfal Church as one Soveraign Power by the old Laws, '•mt only per partes in their feveral Provinces, as uftices and Mayors Rule the Kingdom, without Joveraignty.

Arg. 3- That which never was claimed till the ^apal Ufurpation, was not inftituted by God : But a Soveraign Government of the Univerfal Church on Earth was never claimed till the Papal Usurpation: Ergo.

That Councils were only General as to one Empire, and called only in one Empire, and pretended to Govern thatEmpire,and not all the World, [ have fully proved againft Johnfon.

Arg. 4. Thofe that muft Rule all the Chriftian World, muft teach them. ( For the Pailoral Government is by the Word.) But no one ( Per-: fon or Ariftocracy ) are the Teachers of all the World. Who have pretended to it but the Papacy ?

Arg. 5. If any Soveraign may Rule England and all other Churches as a Bifhop ruleth his Flock, then that Soveraign Power, may when they judge it deferved Excommunicate the King and all the Kingdom, and filence all the Bifhops and Mini-fters,and forbid all Church Communion (as Popes land their Councils have done.) But theconfequence lis falfe— Ergo —

Arg. 6. If any have fuch power, they muft be | fuch as people may have accefs to, to decide their .Caufes, and may hear their Accufations, Defences, Witnefles: But fo cannot the Univerfal "Church of Bifhops: They confcfs thefe tboufand years they met not in Council; and whither elfe K 4 Should

[ «6 ]

fhould we carry our Witnefles ? and where elfe ihould we expeft their fentence ? Paul's charge was, I Thef 5. 12,13. Know them that labour among youi and are over you in the-Lord, and admonifl you y > t and efleem them very highly in Love for their worl^ (

fake —- But we cannot know all the Bifhops over ' 1 the Earth, that never were among us.

An unknown Judge cannot be obeyed : That is, }| One whom we cannot know to be indeed our Judge: But it's impofiible for us now to know what number of Bifhops, and who, muft be called the Univerfal Judge.

And an unknown fentence cannot be obeyed ; but it'simjpoffible for us to know the fentence of the Majority of the Bifhops on Earth, about any cafe to be judged by themthefe thoufand years.

But enough is faid of this already: And Dr. Barrow hath utterly confounded your pleas for Foreign Jurifdidion-

Paftors and Churches may Reprove one another, who Govern not one another-

And do you think we are fo fottifh as not to

fee, that your Colledge and Council muft have

fome to call them together, or to gather Votes,

and prefide, and approve ? And that the queftk

on will be only of the Degree of the Popes power,

and whether the French fort of Popery be beft ?

§ i. Dr. S. addeth, p. 343. C ' So the Scripture

\Aa : nly tells us elfewhere that Churches of Kingdoms.

and Nations have a Soveraignty over them, to which

they muft yield Obedience, Ifa. 60 12. where the

Prophet fpeakjng of the Chriftian Church faith, The

Nation and Kingdom that will not ferve thee fliall

pefijh, yea thofe Nations flail be utterly wafted. If

Nations and Kingdoms muft ferve the Churchy then

'fir

[ »fr]

f Jfo Wil? Authority to Command their Obedience t» things that belong to Peace and Holinefi ] Anf. I confefs Campanella de Regno Dei doth .thus make the Papacy the Fifth Monarchy, and confidently brings many fuch Texts for their Clergies Univerfal power. But, i. Is it the King of the Ch'jrch or the People that muft be obeyed ? The people have no Ruling Power. And if it be the Soveraign the queftion is, Who that is ? Pro-teftants fay, It is only Chrift: And the Text plainly meaneth, [_ The Nation that will not ferve Chrift the Head of the Church for the good of his Body, Jhall perijh. ] But the Italians fay, h is the Pope and Council, and the French, That it is the Council

and Pope (as Prefident and Prime Patriarch) that is here meant.

2. This may be difcerned by confidering, Who j it is that is to deftroy fuch Nations: It is Chrift as

the fecond Pfalm fheweth; If it were the Pope and Council you threaten all Nations as terribly as ', Be liar mine doth.

3. And what is the periling and wafting here ; meant? No doubt, their Souls that rebel againft I Chrift fhall perifh, and he will alfo punifh Bodies i and Kingdoms as fuch. But doth any of all this I belong to the Biihops? None of it. 1. Excom-! municating is their deftroying work : But the ! Heathen and Infidel Nation?, are not to be Excom-i municated? What have you to do to judge them

that are without ? Will you caft them out that never were in? *. And deftru&ion by the Sword is no Bifbop's Work-

4. And when is it that all NSlons that obey not fliall utterly periili? We fee that 19 parts in 30, ftith Brierwood) of the World are Heathens and

Mahometans,

C i?8 3

Mahometans,and yet profpenEver Cmce^brahams days till now the Church is a fmall pare of the World. And it is not by any Power of the. Church Governours that the Souls of Infidels perijhy but by themfelves. And their Kingdoms are unlikely to be deftroyed till Chrift's fecond coming. And if it be his deftroying them at his Judgment thatas meant, that proveth no Power in the Church againft them.

But I confefs you tell us what to fear: and whence it is that the French Protectants fuffer. Thev muft utterly periih that obey not a Governing Univerfal Sovereignty ? Nay, not only French Subjects by their Lawful King , but Proteftants States and Kingdoms that thought they had no Sovereign but their own proper one and Chrift Bat this is in Ordine ad Spiritualia. Yet, O you' intend no Cruelty.

§•3- Pa g- 344- He tells US of the Churches Tower to decide Controversies , and of the Council,

Ad. 15.

Anfw. A multitude of Proteftant Writers have long ago anfwered all this. 1 • The word [church'] is ambiguous. JVVhen Chrift and his twelve Apo-files were on barth, they were the church (as to Rule.) And then the Vmverfal church met in a Houfe together, celebrated the Sacrament together,^. Muft they do fo now ? It was no General Council that met 7 A<$. 15. unlefs you will fay that there dwelt a General Council at Jerufakm as Jong as the Apoftles dwelt there. None of the Bifhops of the Churches planted by Paul, Barnabas and others about the World are faid to be there, nor any at all but the Inhabitants of Jeru-falem, fave Paul and Barnabas who were fent as

Meflengersr

C *39 1 Meflengers, and were not the Men fcnt to. And you now fay, that none but Biftops have decifive Votes.

2. And there are more ways of deciding Contra verfes than one. We doubt not but every Pallor may decide them by Evidence of Scripture and Reafon. And many aflembled may contribute their Reafons and be helpful to each other, and may fee more than one, if they be meet Men. And Paftors thus by Teaching Evidence do that as Authorised Officers ( as Tutors and School-maftersj which Private Men do but as Private Men , and not as Officers: fo that even their Teaching Decifion is an aft of Authority as well as of Skill. And fo far as Humane authority muft go, the concurrent Judgment of a multitude of Divines, as of Phyfitians, Lawyers, e^. Ceteris paribus deferveth more reverence than a lingular opinion. But for all that, i. An Aflembly of Lay Men have no Authority but from their Evidence and Parts. 2. An AfTembly of Bifhops have no deciding Authority but by an office by which they areentrufted as fallible Men to teach others what they know themfelves, by the fame (Evidence which convinced them 5 and to guide their particular Congregations in mutable Cir-cumftances. 3. But an Aflfembly of Apoftles had Power to fay, It fee met h good to the Holy Ghoft.

Obj. I. There were the Brethren alfo. 2. Single Apoftles had the Holy Ghofi , yet they did it in an Affembly.

Anfw. 1. The Infpiration or extraordinary gifts of the Holy Ghoft were then common to mod Chriftians at leaft, as you may fee by comparing Gal. 3. 2, 3. I Cor. 12, Ail. 8. Rom. 8. 9, &c.

2. There

£ «4° 3

2. There were but two Meffengers more than thofe that dwelt together, and met ordinarily, j^nd, i. The Apoftles themfelves had not fuch prefent command of the Spirit, as excluded the need of confultation. 2. And no doubt but the doubtful Chriftians abroad did more reverence the confent of all, than one alone. What therefore they did as confenting infpired infallible per-fons, will not prove a (overaignty in all the Bi-fhops of the World in a Council, to decide Con-troverfies by Sentence and Command. No doubt but the Anembly at Nimeguen, Munfter, Franc fort 9 &c. may decide Controverfies between Prin* ces, but not by foveraignty over each other, but by confent. To their Subjects it's reverenced as a confent of Princes, but to each others it's the confent of Equals. I have faid that Archbifhop Vfar faid to me, That Councils were but for Concord, and not for Government 5 the Major Vote of Bifhops being no rulers of the Minor, nor of the abfent.

Obj. But all Pafiors are related to the Vniverfal Church,

Anfw. As a Licenfed Phyfitian is related to all the Kingdom , that is, he may be Phyfitian to any that defire him : How ftri&ly do the Canons forbid Ufurpation in other Mens Diocefes ? The Englifli Ordainers fay, Take thou Authority to

Preach the Word of God and Adminijler the holy Sacran.ents where thou (halt thereto be lawfully called. A general Ordination maketh none a Governor of other Mens Flocks.

§. 4. Dr- S. Q' The Apoftles to give Example

c how Controverfies fiould be ended in future Agcs y c did not decide it by their infallible Spirit only, but

^proceed in an ordinary Method,plainly countenancing \the Authority of Councils , and intimating to m y that all Chriftian Feople ought to fubmit to their \ Decrees.

: jlnfw. i. They did decide it by their Infallible spirit *, elfe they had not fathered all on the Holy Ghoft : But not [only] by that Spirit: for it was tlfo by their Vnderfiandings and their Tongues. Even fo they did not write the Cofpel only by the Spirit, but alfo by their Reafon and their Pens. But they decided it not without that Spiritual infallible Inflation , which your Councils have •not.

You may as well fay when AH. 6. 2. the twelve called the Multitude, &c. that there was a General Council, that fpake not only by the Spirit: And ■jill. 11.2. Peter pleadeth his Caufe before the Apoftles and Brethren, who were fatisfied by his Reafons: This was fuch another General Council But who doubteth but the Apoftles had Reafon as well as the Spirit, and ufed the gift of the Spirit in the ufe of Reafon, and not only in Extafies: And therefore Confultation and the Spirits infallible Infpiration may go together.

2. We deny not the ufe of Confultation and the Confent of many as a help to incline mens Minds to Satisfaction : But only infallible Men can by infallible Authority decide Controverfie j fententially. And if Pope or Councils have fuch 1 Infallibility, they have done ill that they would '■ ufe it no better than the Multitude of their 1 Contradi&icns manifefteth. And if they were In- -fallible, the Peoples atlual Faith is never the more . infallible unlefs they themfelves were infallible alfo. ! Are all the believers of Popes and Councils themfelves

felves infallible, or not ? If yea, then are all herein equal to the Pope and Councils. If not, then the Laity know not but they may be deceived in thinking the Pope and Councils infallible.

3. I have truely recited the doleful decifion of Controverfies which they have made: They have raifed abundance of Controverfies which have torn the Church into pieces, as I have fully proved, whether Mr. Maurice will or not.

4 It would have been a Service to the World indeed if Pope or Councils would to this day, after 1500 vears Controverfie, vouchfafe to end them, and not tell us that they are appointed to end them, and yet will not? Why are there ftill Cart-loads of Fooks of Controverfies among Pa-pills, and r roteftants, and all; and yet no Council doth decide them ? Even the Catalogues of He-refies given US by Ephinanius, Philaftrim, Auguf-tine, &c. are few of them medled with in your fix Councils. It is the Controverfies about the fence of Scripture which is moft talkt of, which Councils muft decide: And of the many hundred or thoufand Controverted Texts, how few have Councils ever Expounded to us? How great is their guilt if they are bound to do it, and will not ?

5. But you do but fpeak darkmfs, and nofatis-faction to us, to tell us that [aH Christian people ought to fubmit to their Decrees ,] till you tell US, Whether it be to All their Decrees, or but to fome, and to which, and how known.

The Cafe may be, I About points abfolutely neceflary to Salvation, or points not fo necef-fary. II. About points plainly exprelt in Scripture, or points tiiere darkly expreft.

L As

1. As for points abfolutely neceflary fbber Pa-jpifts themfelves confefs that they are all plainly ^expreft in Scripture: Elfeitwere no perfect Doctrine or Law of God: If a Council contradict a-iny Article of the Creed, mull we receive its Decrees ? Sure Councils have no power t# judge that there is no God, noChriit, no Scripture, no Heaven ! Nor muft we believe them if they fhould fodo : ^nd if they have power only to tell us. that, There is a God, a Chrisl, a Heaven, Scripture hath told us this already ; and we need not that a Council tell it us. If we believe it as of God it is a Divine Faiths if as of Man, it is but a Humane Faith.

2. But if it be only points not Neceflary, a Council cannot make that neceflary which God made not (o ? And it's a great wrong to the World, to increafe the difficulty of Faith and Salvation, by making more neceilary to it than God hath done.

II. And whether they are neceflary or not, if they are plainly expreft in Scripture what need we a Council to fay the fame again ? Is not Gods plain words intelligible, as well as theirs? And ; muft we not believe Gods plain words till a Coun-| cil repeat them ? How many things then muft we jrefufe to believe, which are plainly expreft in iScripture ?

But if they be things not plainly expreft in 'Scripture, it's like they are not NecefTary to Salvation. If they be, they are fuch deductions from ' plain Scripture as are obvious to a found understanding, or not: If yea, then every found understanding may know them. Or if Men be ignorant; either Councils or fingle Paftors may teach

them :

C M4 3

them: But that is by opening the evidence of truth and not by commanding Men to believe it ? Teaching and not Magilterial determining beget-eth rational belief.

But if they are not fuch obvious dedu6tions, we cannot be fore that Councils rightly collect them : But we are fure they have no power to command us believe without giving us convincing .proof of the truth.

For inftance, The firft General ( National) Council, determineth that Chrift is [God of God, Light of Light. Very God of Very God, ] I believe they meant the truth : But thefe words are fo far from making me a new Article of Faith, or making the point plainer than Scripture made it, that they are to me much darker than many Scripture words. That Chrift is God, even One God with the Father, and that he is the Eternal Word, and Son< the only begotten of the Father, the Scripture plainly tells us. And that the Perfon of the Son is of the Father: For the Perfonsbeing three it is meet to fay that one is of the other- But God ofGod , and Very God of Very God, is of harder underftanding, and hath tempted miftakers to fay it is [ Godhead of Godhead] as if the Eflence as well as Perfons were many. Creeds muft be fuppofed to fpeak properly. And denominations formal are rnblt proper: The Tritheites take advantage of this, and lay, [ It is not faid that the Perfon of the Son is of God the Father ; bat the Godhead as fuch : God of God being twice faid, fay they, fignifi-eth two Gods: They miiinterpret it; But the Scripture fpeaketh plainlier. The fame I fay of [Light of Light ~\ a Metaphor in a Creed. And they that put [fabftare accidentibwf] into the definition

Qf

C»4f]

f Ifubfiance. ] and when they have done, fki <)at God hath no accidents, do not by the Word ■fnbjtance'} add any plainnefs to the Scripture irafe.

And how little the Council ztConjtamjnople and

^oalcedon did to end the Controyerfies of Prelates,

id unite the Church, by letting Constantinople

id Rome in mutual Jealoufies and Competition*

e World knows.

And what the Councils at Ephefm and chacedon d to end the Controverfies about the Neftoriam id Eutychian points, or that at C. P. againft the tonothelites, or that under Justinian dentins ca-nlis> Mr. Morice and you cannot keep the World om knowing \ nor yet what all the Councils a-)ut Images, fome for them, and fome againft em, have done.

Are they the only means of ending Controvert ?s, I. Who do end none ? 2. Who have mofc creafed them ? 3. Who are the greateft Con-overfie themfelves ? The World will never be ireed which are to be taken for General jCoun-js Authoritative and which not 5 nt>r can you ve us any thing that hath the fhadow of reafon j fatisfie any impartial. Man: And no wonder jhen indeed there never was an Univerfal Council in the World.

All true Chriftians are agreed in ali that con-ituteth Chriftianity : And it is not the Autho-ty of Councils that made them Chriftians, and \ agreed them. And to dream of ending all bntroverfies about lefler matters, as long as meri :e fo ignorant and imperfeft, as all are in this r Vorld, is the part of no Man in his Wits. % 5- Page 345. Dr. S. [ c Accordingly the Cbrill ! m

f '4* ]

ftian Church has challenged fetch an Authority, and has held fuch rfjjcmblies at occafion did require ; and

fix fuch have been approved and received generally in

. the Church, and no more. ]

Anf In all this matter of fa& I think there is not one true word.

r. The Chriftian Church did never challenge fuch an Authority, (unlefs you mean the Papal Church ) as in Council to have a Legiflative and] Judicial Soveraignty over the whole Chriftian World.

£. Never fuch an Affembly was call'd or held/ as I have fully proved.

3. The fix you mean we honour, and are of the fame Faith as they were, but how far all the Chriftian World hath been from .receiving them ill, I have elfewhere (hewn (and fo hath Luther de Conciliis and many Proteftants.)

4. That there were no more approved and received as thefe were, is unproved.

§ 6. Dr. S. Q As for Mr. B's exception, why we do not own tkefecond of Eph. and fecondof Nice for General Councils alfo f I anfwer, becaufe they were fit the time they were fir ft held and ?nany years after accounted no General Councils, and not received for

fuch by the Church* And page 346. £ Mr. B

demandeth how (liall any Mans Confidence be fiatisped that juft thefe fix had a fiupream, &C Anf. By the public^ Alls of the Church as we are fiatisfied of our A els of Parliament: For there are no more generally received, and thefe are.

Anf 1. I will not ftand here on many previous cjueftions: How we fliall know that a Council not General binds us not as much as a General, if they have as wife Men and as ftrong Evidence

And

t '47 3 And whether any Council be General which car-•ieth it but by a Major Vote, where a few turn he Scales,and the rtft diflent. But,

2. If there be in this decifion of this great point )ne word that fhould fatisfie any Mans Conference vhich will not be fatisfied with meer noife, or he Writers Authority , I confefs I cannot find t.

i. Either the Decrees of the faid Councils are obligatory by their Soveraignty before the dif&fed Zhurch 'receiveth them, or riot. If yea, then hat obligation muft be firft known •, yea and it s known and the Council known by thofe that reneareft, before all the Church or Earth can mow it.

If not, then it is not the Council but the Re-

eiving-Church which hath the obliging Soveraign

K)wer: And this is indeed to make Soveraign

nd Subje&s to be the fame. This is. like Mr.

Hookers Principles (and many Politicians ) that

!he Legiflative Power is really in the people by

Natural right, and it's no Law which hath not

ommon confent. And If fo, no Man can tell

pw to date your Church Laws: They did not

i>egin to be Laws when the Council made them *

■lot when all the Church on Earth cenfented i

put we have need of the Decree of a General

pouncil, (for no Dr. is fufficient) to tell us when

11 the Chriftian World confenteth, for if eve-

y Chriftian muft travel all over the World to

blow, it will be a vagrant Church: And if he

feuft fend, he cannot be fure that his MefTengei*

pith true: ^nd a thoufand Meffengers may all

jjffer i An& who can bear their Charges ? ^nd

fa Council tell us when the World confenteth

L 2 to

to former Decrees, we muft know alfo the worlds cbnfent to that Decree before we can be fure it's true.

And 2. Whether the Church diffufive give authority to the Decrees, or only be the Promulgators, whole reception muft be our notice, it is a contradiction to lay, [ I know it firft becaufe ail the World of Cnriftians receive it. ] For

that's all One as to fry, [_Lvay fingle Cbriftian Inovoeth it becaufe all Chriftians ktiorv it firft. ] That is, All know it before they know it; The parts are in the whole.

3. Hath God laid the Salvation of all the Millions of Men and Women, Learned and Unlearned upon fuch acquaintance with Cofmography and Hiftory as to know what Councils (pa(t 1000.years) all the Chriftian World receiveth? Or whether the greater part be for them or againft them ? Is there one of a hundred thoufand that knowethit?

It's like you will fay, They mnfi take their Teachers, or Bifliops words. Anf. If (o, thofc in Italy y Spain, Portugal, Poland, Germany, and ail the Papifts are bound to believe that you and all of your mind are Liars, for faying, There are but fix fuch approved Councils 3 for their Bifhops tell them of very many more. And then the Eaftern Chriftians are bound to take you for Liars,whofe Biihops tell them there were not fo many. And the Proteftants are bound to difIent,who generally hold that there never was one fuch General Council as had a Univerfal Jurifdi&ion over the Chri- | ftian World- How then (hall the people know what Councils as fuch are fo received ?

4. Yea it is a thing that neither you nor the

moft

moft Learned Man can know. Were you ever

;; in Ethiopia, Syria , Armenia , Georgia s Circaffia , MtngreHa, and in all the Greek Churches ? If it be I Travellers that you trufi to, they give you no credible notice of any fuch thing: And you Jay our Salvation on the avoiding of Schifm, and this upon our obedience to the Univerfal Jurifdidiion, and fo you lay all our Salvation on the Testimony of Travellers, who of all Men are moft fut fpe&edof a liberty to Lie.

5. But the plain truth is, that notice which we have by Travellers and Hiftorians of the mind of moft of the Chriftian World, aflureth us that a very great pare of it receiveth neither your fix

{ Councils, nor your firft four, and the reft receive many more \ If you have read Hrocardm and Ja-c obits de Vttriaco^ who dwelt both at Jerafalem, and Ha'uho and others in the Novits OrbU that defcribe Tart ory and Armenia ^ and Leo Afer, and Paulas Venetm, and BoterttSj and Godignm^ and Ludolphns of Abaffia, &c. you may perceive how great a number of Chriftians there be who own not fo much as your four firft Councils, fome abhorring that at Ephtfus y and fome that at Chalcedon. Ana you know that both Greeks and Papifts receive more than fix.

6. And I crave your anfwer to the Queftion which I put to your Biihop and you, How could Chriftians know which were the true Soveraign Councils, when the far greateft part of the Bi-fhops diiowned them ? I will not cenfure you to be fo ignorant of Hiftory as not to know that the far greateft part cf the Church renounced the Council of Chalcedon in the Reign of divers Emperors ? And the Council of Nice in the Reig ; i cf

L 3 Conftantim

L *5° J Conslant'm and Vakns. How then could they be known by your Rule ?

But you fay, [ We may know it by the publicly A Eli of the Church as we know the Alls of our Parliaments. ]

Anf. I defire no better proof; how we know them I have oft mentioned. But here you leave us utterly in the dark : What mean you here by [_the Church ] and what by [_ its publick^Atts ? ]

1. If by the Church you mean, i. All Chrifti-ans of this Age, we are fure they agree not of it.

2. If you mean the Greater number ■, we are un-capable of gathering the Votes or knowing it: But I have fhewed you that we have reafon to conjedure.that moft are againii you : Vaft numbers reje&ing fome, and the reft receiving more, and the Proteftants ( nor any but the Papifis that I know of ) receive not any as Univerial Sove-raign: And the Papifis alfo are divided about it, as Pighim and many more will jjhew you.

j. Ifyoumeanit ofthemoftin former Ages, Iftill fay, one Age hath had moft for the Council of Nice, Chalcedon 7 Confiamwople fecond and third, and another Age moft againft them.

4. If you go the only way that's left you, and with the Papifts call only thofe the Church who are of your mind, unchurching the moft of tli£ Church on Earth, then I confeis you may fay that the Chorchreceiveth them and only them. But few wife Men will reverence a Church fo de-fcribed.

^ II. And what the Ads of the Church are which give us fuch aflurance as you mention, I cannot imagine : As to our Statutes I have proved a Phy-

fical

L *fi J

ical Evidence of the certainty of their being what :hey pretend 5 even fuch a confent of Men of :rofsIntereftsand Difpofitionsin thecompafs of a Land where the fad: may be known, as cannot be counterfeited or falfe. But abcut Councils the cafe is quite otherwife. I. The moft of the Church do not fo much as think that there are any fuch Councils, or at leaft never did hold it till the Papal Ufurpation, that they had a Sovereignty overall the Earth.

II. They are utterly difageerd how many and which are to be received.

III. They are difagreed which be their Canons ? Even of the firft at Nicfpow long did three Popes contend about it with the African Bifliops? And fince Pifanus and Turrian bring us forth %o Canons inftead of 20, which the unlearned Africans receive.

IV. They are not agreed which of their Canons ft ill bind, and which not: nor which are de fide, and which not: Many fas the 20th at Nice) are laid by without any Councils repeal.

IV. And the World is fo much bigger than Britainj that it is not fo eafie to be fure of the fence of all Ghriftians about the Matter. And bow (hould it when it was never agreed on from the firft?

If by the Church jitls you fliould mean the Decrees of later Councils, that is to prove igno-tumper ignot'm. How know we which Councils to believe when fo many condemned one another ? And if the Sixth was the laft,therecame none after to notifie the reception of it. '

And whereas you fay that thofe of Eph. 2. and Ntce 2d, |Kri when they were held , and many Tears

L 4 after

[ T~ 1

after accounted no General Councils , nor received as fuch by the Church,

^nfvo. The Myftery lyeth in feme Se&arian Notion of the Church that you have: you mean fome Party 3 but it's hard knowing what. For, i. Bellarmine himfelf faith, that the fecond Ephef. Council wanted, nothing to make it as true a General Council as the reft, but the Approbation of! the Pope's Legates. It was called by the Emperor, the Number greater than many others: the Confent fo great, that he faith that they decreeing Herefie, fola navicula Petri evafit. 2. It \ had not only the Confent of the prefent Bifhops j as much as other Councils, but was as commonly [ received by the prevailing majority,while the Emperor feemed to be for that way. ' 2. And the fecond Council at Nice, was taken for as confenting a General Council during the Reign of Irene, and after under the Emperors that ; were for Images -? yea, and by the Pope himfelf, and all his Party in the Weft : But it's true that when the Emperors were againft Images it was abhorred : And fo one Council was for Images, and another againft them 7 fas one for fhotim^ and another againft himj by turns, for too long a time, as the Emperors wereaffedled : But for the time, they were all called General, as that at Nice is by the Romans yet.

2. But if this had been true (as it is not) which you fay, How fliall all Chriftians know it to be true ? When fuch as I with all our fearching cannot know it? yea are part doubt that it is falfe ? It's like you'll fay, It is our obftinacy: And fo all /hall be Schifmaticks and condemned with you, • vhom you are pleated to call obftinace,for cfcaping

thac<

[ »«.]

lat Ignorance which would better ferve your

nds.

) §. 7. Dr. S. [" But Mr. B. objetfeth, That the

1 Neftorians, Jacobites, Abailines, &c renounce

fome ofthe fix Councils (yes, three of the fix) They had a perfonal Feneration for the Perfons of Ne-fioriuSrfW Diofcorus, and did believe' them when they faid that the Councils were miftaken in Matter of Pall, and Condemned them for Opinions, which they did not own , and thereupon did reject thofe Councils : But they did not then, nor do not at this day rejett the Catholick Faith, and the Rules of t Chriflian Unity, which are contained in the fix Ge-[ neral Councils. So that in effccl they own them > f For the principal thing required is to profefs the true ' Faith, and hold the Unity of the Spirit in the bond ' of Peace and Right eoufwfs, which thofe Churches ' do , in that they own the Nicene , and C. P. : c Councils, and deny not the Doctrine of the other : four.

Anfiw. Do you think that none of your Readers vill fee how much you here overthrow or give jp your Caufe? 1. If holding the Unity of the >pirit in the bond of Peace and Righteoufnefs will ferve, while they renounce the Councils as erroneous and tyrannical, and holding the fame Faith ind Doctrine will ferve, what have you been Pleading for ? we are for all this as well as you ? 2. And if the Council may erre in Matter of Fa<ft, which may be knowji by common fence and rea-fon, how much more may they erre in matter of right and fupernatural Revelation, as the Articles of the Church of England fay they have done.

3. You confefs here that Men may rejed three i^r four of your fix Councils, and yet be no Schif-

maticks,

maticks, but hold Faith, Unity and Peace. Andl^ are the other two more neceflary than all the reft ?[ You fay, They bold the two fir ft. ^nfw. They hold] not the Infallibility of Councils, nor that the] may not be rejected when they erre, nor that w< may not be difcerning Judges when they erre For all this is renounced in their renouncing all fave two or three.

4. You fay, They rejetl not the Rules ofChrjftiat Vnity. Anfw. Therefore they judged not the Decrees of Councils to be that neceflary Rule :\ Elfe the Decrees of thofe renounced by them I would be as neceflary as the reft.

5. It's apparent by this that they held the fame with thofe Councils, not becaufe of the Authority of thofe Councils, but on other Grounds: For it is not poffible that they who renounced the Councils, fhould believe the Chrjftian Faith, on their Authority. They believed it as a Divine Revelation fide Divina, and fo do we.

6. And dare you fay that a Man thatbelieveth the fame things becaufe they are revealed by God in his Word, (hall be damned unlefs he believe them fide humana , becaufe a General Council decreed them.

7. Did your other Councils add any Decrees to the firft ? If not, what need of believing any thing as theirs ? If yea, then receiving the Decrees of the two firft is not a receiving the Decrees of the later.

: 8. And oh whofe Authority did Chriftians believe the firft 300 years before there was any General Council ? /

§. 8. Dr. S. P. 346. [" Obj. Did the Cathohtk

. Church die or ceafe after the fixth General Council ?

" Anfw.

;ir.

c in ]

Anfw. The 'Efence of the Catholic!^ Church doth yot conffi in the being of a Council. — Their meeting s but an external means for better declaring the Ca~ Uck^Faith^ and holding mutual Correfpondence vetween the feveral Churches. ■Anf. i. Still you are conftrained todeftroy your m Qufe. You confefs then that Councils are no nftitutive Governing part of the Church as a Go-rned Society. And if fo,it hath fome other Hu-ane conftitutive Regent part, or none. If »ow, e are fo far agreed : This is it that we contend If any other, you muft come to your Lords illege of the difFufed Paftors s who never made law, never heard a Caufe, or judged out of Coun-[J, to this day, nor poflibly can do.

2. What is this that you call an external means Correfpondence ? Is it a neceffary Supream Legifla-

\ve and Judicial Power f or not f If it be, it muft e a conftitutive Effential part of the Church as olitical. For every Politick Society is informed

Krfuch. And you argued before that Nations uft be under fuch as well asDiocefes under Dio-efans. If not, habetur qu&fitum.

3. And becaufe your former words aflert an Jniverfal Soveraignty, I wonder how any of common reafon can think this neceflary to the whole fhriftian World, during the few Years that thofe wo or fix firft Councils fate,and never before nor

Ifter? Are dead Men our Governors? Will a ? ower of Governing never exercifed ferve for a fho^and Years la ft, and 300 before, and not for he other 300? Or hath the Church had one :?orm of Government for 200 or 300 Years, and mother for all the other 130c*? And when you :ell us that Kingdoms muft be judged as well as

fingle

iingle Perfons, did thofe firft Councils judge a| the finning Kingdoms fince. If you own no Coub cils fince the firft Six, all Kingdoms that hav! finned thefe 1000 Years had no fuch Judges. An what Councils or other Church Power fave thl Popes, judged the many Southern and Eafterj Countries that revolted ? Or the Weftern Nationt in their various Changes and Crimes ? Muft w have fuch an Uuniverfal Judge now, who nevej judged any thefe 1000 Years. ■

4. Your Lord faith at laft that they are Mm A bk Laws whiclvCouncils make. If fo, why mufll we needs obey the 'fix Councils that were 100c Years ago, under another Prince? May not iooq Years time , and another King's Government make a Change in the Matter and Reafon of the Law ? If you fay , it ftands till another General Council change it; I anfwer, 1. What Council abrogated the 20th Nkenc Canon againft Kneeling on the Lord's Day in adoration ? and many fuch other. 2. Then if ever there was a General Council it's Decrees are immutable (and fo you contradict your felves ) For it's certain there never will be a General Council to abrogate what is done, till all the World be under one Chriftian Monarch.

5. The Laws of England bind us not now as the Laws of the Kings and Parliaments that are dead 5 that is, not by Virtue of their Authority (though made by them) But as the Laws of the prefent Legislative Powers who own theiiv and rule by them, and can abrogate them when they will. And when the Canon-makers are dead 1000 Years ago, where ^ow is the Ruling Power whole Laws thofe are ? There is no General Council to

• own

[ M7 3

m them, nor ever will be ! A thoufand Years re is time enough to prove the death of a Power ever fince exercifed : were there aSeminslVir-le of Univerfal Regiment in the diftufed Church, Thoufand Years Sleep in reafon muft pafs for Death.

6. Yea, the diflfufive Church hath fince dif-

wned the Univerfal Obligation of thofe fame

buncils, and doth difown them to this day. For

: is not near half the Chriftian World that own

hem ? yea, none but Papifts that I could ever be

ertified of do receive any fuch Councils at all, as

legiflators and Judges to all the Chriftian World 5

>ut only as Reverenced Rules of Concord made by

Contract And if Confiaminefrheodofipts,Martian fine.

;alled their Subjects to Councils 1000 Years ago,

why is our King and Kingdom now any more fub-

je& to the Subjects of thofe Emperors than to

them?

But if you were content to endure us to unite •inChrift,and take his Laws for our Rule and bond ,of Peace, and ftay till the next General Council,be againftus, we defire no more.

§. 9. P. 347. Mr, B. faith, [" It is a doleful thing

u tot hink^on what account all thefe Men expetl that

u all Chrifiians Confciences can be fatisfcd, &c]

D. S. anfwereth , [" It is a doleful thing indeed to

" think how theyfhould be fat is fed that fet up a Pope

in every Congregation, and follow him in oppofition

to the Catholick Church and General Councils. —

Mr. B. knows he does this, and deludes the po$r

" People, &C.

Anfw. 1. If I know it, methinks I fhould know that I know it. Which if I do, it's I that am the Impudent Liar \ If not—Somebody ismiftaken.

C 158 ]

Qu. Whether a Council of fuch Bifhops be inj fallible, or can make us a better Rule than thd 1 Scripture.

2. Readers, here you fee that it is no wonder] that thefe Reverend Fathers renounce Popery* You fee what a Pope is in their account: It is a Minifter of a {ingle Church, who taketh not their] Lordfliips or Councils to be Law-givers and Judge over all the Earth. We poor Proteftants took 1 him for a Pope that claimed fuch an Univerfal Rule alone, or as the Prefident of Councils: But thefe Men take him for a Pope that deniethPopery, and pretendeth to no Government beyond his Pa-ri(h. Yea, not only fo, but in our Parishes we oblige none to take up any of their Religion (Faith j or Duty to God) on our commanding Authority, but to learn by the Evidence which cauted our own Faith, to believe by a Faith Divine.

3. I have oft faid that the Catholick Church is fuch by Faith and Subjection to Chrift, which I own and daily Preach : But that there never was a General Council of the Chriftian World, nor is there any fuch thing as a Catholick Church in the Popifh fence , that is, having one Political humane Soveraignty. And how did the Man make himfelf believe that I knowingly oppofed that which my whole Writing labours to prove never had a being. Reader, Lament the Cafe of the Church on Earth, when the moft ftudious Leaders are fo dark and rafh and bad , as either I, or thefe Reverend Fathers are, fetting the World into ruinating Divifions by words of fuch a Dialed as is harfli to name.

§. 10. P. 348. Dr. s. pretendeth to fome Scripture Proofs vfc\ I Cor. 14. 32, 33, The Spirit of

the

t| K Prophets are fubjeEl to the Prophets. For God is ot the Author ofConfufion, hut of Peace, as in all the hurches of the Saints^] I Anfvp. Reader, Do you think this proveth that

• ne whole Church on Earth is under one humane So-

eraignty that hath a Legtfative and Judging Power. . This Text fpeaketh only of the avoiding Dif-rder in particular Aflemblies by the means which hey had prefent there among them. To keep hem from fpeaking two at once, and fuch like Diforders : As the Archi-Synagogoi were ufed to io in the Jews Synagogue. And muft a Council from all the Earth be gathered to that Aflembly to rebuke fuch Diforder ? If it ^ muft be but to make a General Law to forbid it, that's done already in Scripture and in Nature : And muft the World meet to do it again ?

2. Their Dr. Hamond faith, that this Text fpeak-I eth of the Spirit in each Prophet being fubjed: to [hlmfelf, that is, to his own reafon, and that the 'Spirit moveth them not to fpeak irregularly and

confufedly : And what's this to the Power of Councils ?

3. If it were fpoken of the other prefent Pro

! phets, what's this to Men that are no Prophets^ ! and that are dead 1000 Years ago ? Are not prefent Paftors fitter Moderators of their Aflembly r than a General Council of dead Men ?

§. n. Next he that fo condemneth me as an Oppofite, citeth my words as granting his Caufe 5 yet this reconcileth him not: I am not fo idle as to write him a Commentary of my own words 1 for, I candevife no plainer. Only I may tell him that he too cjuickly forgot that God is not the Au-thorof Confujion : and therefore icisnot lovely:

A

■

[ j6o ]

A Lam iliould not be confounded with a Contract or amicable Agreement ; nor a Soyeraign Govern-ment with a Peacc : making Affembly of Equals ; nor K Zpoffible Council of thofe &/*/?** rerfc/7 with an im-€ pojjible Council out of all the World. Neither the!

King of France or of England were Subje&s to the ■ Aflembly at Nimguen.

§. 12. P; 35*1. He faith, he could give number-lef Quotations of P rot eft ants , Melanchthon, Sneer. Calvin , Bifhop Andrews , K. James , Spalatenfi. Cafaubon, Bifhop White, BifllOp Mountague, Arch-bifhop Dr. Hamond, Bailee, &C.

Anftv. I cannot anfwer what you can do , but what you do. l3ut the Reader may know how far to believe you, that will butfearch thefefew. 1. Read what I have cited out of Melanchthon to Bifhop Giwing , or rather his own Epiftle of the Conference at Ratisbonc, and that to King Henry the 8th.

2. Read Sneer de Regno Dei^ and the reft of his Opera Angl. and judge as you fee caufe.

3. I am afhamed to cite any words ot Calvin, to confute our Drs. intimation.

4. Whether Spalatenfis was a Proteftant I di-fpute not, but read his own words cited by me in my Treatife of Epifcopacy, and then read him of Councils, and judge.

% Bifhop Vflier, as Ihave oftfaid, cold me himfelf, That [_ Councils are not for Government of the abfent or the particular Bifljops , but for Con-cord7\

What Mind Dr. Hamondwas of I determine not: But of the reft you may judge by thefe.

The Matter is, All Protectants hold that we muft Serve God in as much Concord as we can i

And

fc*i

[161]

\M that the Meeting of Paftors is a tfieans of

jj.icord : And that it was the true Chriftiaft

iJ;h which theCouncils which he namech owned;

r( tf we are of the fame Faith : and therefore they

3 Jfbrence thefe Councils: And they hold that

Concord being much of the Strength and

uty of the Churches, when there is any fpecial

on for it, ( as feveral Princes affefnble by

mfelves or MefTengers at Manfter, Rarisbonei

[mtocforty Nimegnen) fo Paftors even of feveral

igdoms, not toodiftant, may. for mutual help

Concord meet in Councils: And none fhould

xllefly break their jiift Agreements, becaufe

he general Command of Concord: But i. They

d that thefe Councils be no reprefenters of all

Chriftian World \ 2. Nor have any Univer-

Jurifdi&ion. 3. Nor any true Governing

wer at all over the abfent or diflenters, but aa

freeing Power. 4. And if they pretend any

:h Power, they turn Ufurpers. 5. And iforl

?tence of Concord they make Snares, or Decree

ngs that are againft the Churches Edification,

ace or Order, of againft the Word of God,

neare bound to ftand to fuch Agreements.

Thefe being the Judgment of Proteftants, what

\ thefe Men but abufe their words of Reverence

; Councils, and Submiffion to their Contrads,

if they were for their Univerfal Soveraign Ju-

fdi&ion?

§. 13. And next he faith, [' c Whereas Mr. B. doth HJher in his Difcoutfe with an intimation that this was only a Dotlrine of the Gallic an Churchy he cannot but know that this was the fence of the Church of England in the beginning of Queen Eli-zabeth$&%?3

M flHfm

<4*f» : i. I honour theGallican Papifts abed the Italian \ but I am fatisfied that both do erre.

2. There is a double untruth in Matter of Fftu in your words : i. That I cannot but know t\ which I cannot know or believe. 2. That yours w 12 the fence of the Church of England: which I ha: I difproved. But what is your proof? i\

c D. S. [For the 20th Article faith, [" The Chm i u hath Power to Decree Rites and Ceremonies and A %

thority in Controverfies of Faith , and the n0 ft " Article doth foppofe this Authority in Gemk M

Councils.

Anfvo. The Church of England^ fuppofeth Kingdoms fliould be Chriftian , and the Ma ftrates and Paftors Power fo twifted as that th Conjunction may beft make Religion national, it was with the Jews,) But it never owned a reign Jurtfdi&ion,or the Governing Power oft Subje&s of one Kingdom over the Princes ai People of another. It followeth not that becau the Church in England may Decree fome Ru here, that therefore foreign Churches may co mand us to ufe their Rites. Our own Chur» Teachers no doubt have Authority in Controvell 1 lies of Faith 5 that i% to teach us what is the trut! In and to kfcep Peace among Difputers, but not t la bind us to believe any thing againft God's Won and therefore not meerly becaufe it's their D^ It cree: Therefore the Article cauteloufly calls th I Church only \* Witnefs and Keeper of holy Writ r which we deny not. And that [befides Scriptm \ they ought not to enforce any thing to be believed fo I Neceffity to Sahation7\ But you would have Uj * believe the Soveraign Univerfal Jurifdidion oi Councils, yea and the lawfulnefs of all your Oaths

and

1

\i

[ i6j ]

i Impofitions, as neceflary to efcape damri-[ Schifm 3 and is not that as neceflary to Salmon?

And one would think there needed no more

in the next Articles to confute you, which you

e as for you. They knew chat there had been

perial General Councils, which being gathered

j authorized by the Emperors, had the fame

wer in the Empire that National Councils have

th us, or in other Nations. But there's not a

.lable of any Jurifdidion that they have out of

s Empire: Yea, contrary it's faid, i. That they

iy not be gathered together without the Command-

\m and Will of Princes: And therefore cannot

3vern them without their Will, nor have any

anciliar Power, being no Council: And one

ng cannot command the Subjects of another.

ideed if Princes will make themfelves Subje&s to

Council or Pope,who can hinder them? 2. They

te here declared to be Men not all governed by the

irit and Word of God y and fitch as may erre and

we erred in things pertaining to God. Therefore

eir meer Contracts and Advice are no furdier

1 be^obeyed than they are governed by the Spirit

}d Word of God -? which we are difcerning

idges of. And it is concluded that [things or-

rined by them as necejfary to Salvation^ have neither trength nor Authority; unlefit may be declared that ley be taken out of the Holy Scripture^ So that ven their Expofitions of the Articles of Fahhywhlch ou make their chief Work, hath no further Au-yority than it's declared to be takgn out of the Scrip-, ure it felf nor yet their decifion of the fence of )ontroverted Texts. And fuch proof muft be re^ teivcd from a (ingle Man.

§. 14. Such another proof he fetcheth from dJf

Statute I EliZ; c. I. 4< For bidding, to judge any thina\ " Herefie but what hath been fo judged by AnthoAv. " rity of Canonical Scripture , or the firfi four G JF '' //era/ Councils, or any of them, or any other Generd ? " Councils.']

Anfw. As if forbidding private Hereticatio *J were the fame with the Univerfal Soveraignty c '. Councils*, we are of the fame Religion with a ff true Chriftians in the World, and we are for 1 ? much Concord with all as we can attain: But i '' Concord and Subjection all one , or Contrail an r Government. t {

^ §. 15. The like Inference he raifethfrom [{ Canon 1571. forbidding any new Do<3rine -m agreeable to the Scripture , and fuch as the Ancien Fathers and Bijhops thence gathered.

Anfw. And what's this to an Univerfal Churc Soveraignty ?

§. 16. 1 he Church of En glands, Sence is bettej expounded 3 Reform. Leg. Ecclef. c. 15. " Orth "doxorum Patrum etiam authoritatem minim " cenfemus efle contemnendam: funt enim pe " multa ab illis pra?clare & utiliter dicta : Ut ri " men ex eorum fententia de facris Uteris judi " cetur, non admittimus. Debent enim facrse " terse nobis omnis Chriftians do&rina?, & Rel " gute efle,& Judices. Quin & ipfi Patres tantunf f!

fibi deferri recufarunt, fepius admonentes Le-f 1 , " iftorem, ut tantifper fuas admittat fcntentias &a" a interpretationes, quoad cum facris Uteris con-%i fentire eas animadverterit.

$. 17. D. S. P. 358. [ Mr. B. faith, The doubt

is whom you will takg for good Chriftians into yout Communion, But this can be no doubt, — when I ex^

cejf

z

•i

ft only the Jefnited part of the Roman and other urches.

AnfxQ. So you take in the Church of Rome^ nch you cannot do without taking in the pre-lded Soveraignty Efiencial to it. Was not that lurch Papal before there were any Jefuites ? it hold, Dr. It's trance that you are firft Uni-g with : and they fay , that the Jefuites are [pre the Predominant part. And are you againft *m there?

§. 18. P. 360. He takes it ill that I fuppofe k to feparate from the Church of England, I ve fully given him here my proof. The Church ■ England took not it felf for a part of an Uni-|rfal humane Political Church. But his Church th, and is thereby of another Political Species, a City differeth from a Kingdom. JI will not tire the Reader with following him y further. Vain Contenders neceflitate us to I over tedious.

:§. 19. I am loth here to anfwer the reft of his ■>ok againft our Nonconformity --, 1. Becaufel ould not follow them that decoy, and divert lenfrom theftateofour chief Controverfie, to de their Defign. 2. Becaufe it feemeth to me be of no ufe : He that will not read impar-jilly what we fay as well as they, will never be (red of his Errours by any thing that we can (rite. And he that will impartially read but jy firft Plea for Peace, Apology, and Treatife of ;pifcopacy, and take this Book to be a Satisfa-lory anfwer, (hall never be troubled by my eplyes, no more than the diftraftd. §. 20. This much I ihall preiume to fay, left he tpeft fome account of his Succefs upon my felf: M 3 I. That

I. That when he tells the Reader at laft of m# Conceptions, as if I fcarce differed from therr^ ^ fave by not giving over Preaching when forbidden, they do but ihew how charitable and hum-i ble they are in their Domination, who yet cal|* hardly fuffer fuch Men alive out of Jail, mucf lefs to preach, who come fo near them.

II. That when he tells us that the Presbyteria Caufeisgivenup, and yet their Party make th name of Presbyterian ( odious to them but not t us) the Engine of their reproachful malice, thi feemeth not to me to come from the Spirit 0 Chrift.

III. That when this whole Book pretendeth t< confute us, and fcarce once that I find in all tto Book, truely ftateth the cafe of our difference but ftill filenceth or falfly reprefenteth the point; which we judge fin, yea heinous fin ; fuch a De ceiving Volume feemeth not to me to befeem Bifhop, orhisAmanuenfis, or Chaplain.

IV. That when he tells us what pitiful proofl he hath for the juftification of their Silencing and! Ruining ways, and yet how extream confident he] is, it maketh me wifh Chriftians to pray yet harder that Chrift would fave his Church from fuch Biftops.

I will now ftay but to inftance in that which they fay the Bifhop hath fome peculiarity in, wa Our Aflem to the Rubrick about the Salvation of dying Baptized Infants. Reader, I have reafon to believe that it is the Bifliop as well as Dr. Say-mil that fpeaketh to me. And 1. He dealeth more ingenuoufly than they that on pretence of [ Mwting to the ufe ] fay that we are not to AJJent to the Truth of this as a Do&rine of Religion i

In ,h: Heprofefleth the contrary, and that Aflent k this is required as well as to the Catechifm. U He feeketh not their Evafion that make not p phrafe Vuiverfal, but Indefinite: For he knew, [ That in re necejfarU ( which he takes this to ) an Indefinite is equal to an Univerfal : And That a quatenm ad omne valet confequentia : id the aflertion is of Infants qua Baptized. 3. It is a certainty mentioned by Tautology it muft be by every Minifcer profefled, £'h is tain by the Word of God that they are undoubtedly d. ] Here we ask them two things* or three. Whether none mould be a Minifter of ChrJfc ho cannot truely profefs this undoubted Certify. 2. VVhether almoft all the Learned Vriters and Minifters of the Reformed Churches ouId be Silenced that hold the contrary. 3. But jecially what be the words of God here meant which <prefs this undoubted certainty ? They confefs lat God faith, Deut. 12. 32. Thou jhalt not add \oeretOy nor tak$ ought there-from ; and COncludeth 16 Bible with, C If any Man add to thefe things^

ijod jhall add to him the Plagues that are written in fa Book;'] We tell them we dare not venture on |ich a dreadful Curfe : This cannot be one of (heir things indifferent: Therefore before we jrofefs our Affcnt that this is undoubtedly certain, by \he Word of God, they will (hew usfo much com-^aflion as to tell us, Where to find that Word of vjod ? And after all our intreaty (even my own :othe Bifhop ) he giveth us by his Chaplain but :hisone Text of Scripture, Gal. 3. 27. Asmany of you as have been baptized into Chrift^ have put on

Zhrift. ] Reader, is here one word of the cer-:ain undoubted Salvation of dying baptized Infants witho" r exception ? M 4 1. Here

i. Here is no mention of baptising Infants A A and it's ufual with this fort of Men to fay, Thai G we cannot prove Infant Baptifm by Scriptural S but only by Tradition or the authority of thai i Church. u J

2. This Text mod certainly fpeaketh of the Adult: And will not thefe Drs. believe St. ?eter himfelf who told Simon when he was Baptized, Xhoi* haft no part nor lot in this matter: For thy\ heart y not right in the fight of God 3 Thou art yet i ' the gall of bitternefs and bond of iniquity ? If the fay that Simon had been faved if he had died as foon as he was Baptized, and that he fell to that falfe Heart, and gall of bitternefs. after, who will take fuch Drs words in defpight of the evident] tradi ? His Friend Grotius^ more modeftly ex-J poundeth Gal. 3. 27. Sicut a baptifmo veftes fumun-X tur y it a vos Fromififtis vos induturos Chrift urn, id eft vibluros fecundum Chrifti regulam. Do thefe Men

believe that all Infidels and Hypocrites fhall be faved if they die as foon as they are Baptized ? Or do they think that none fuch may be and are, Baptized? The very words before the Text are, Tc are all the Children of God by Faith in Chrift Jeffs: And Chrift faith, He that believeth and is Baptised fliall be faved, and he that believeth not f) all he damned. And yet they bring us no Text for their new. Article of Faith, but one which will as much prove the Salvation of all dying baptized Hypocrites and Unbeliever s> as of all dying Infants. As if none came in without the Wedding Garment,

or fuch were in a ftate of Life.

I muft profefs that I cannot fee fhould I fub-fcribe this, how I could efcape the guilt of Here-fie, being liable to the forefaid Curie and Plagues

of

; of adding to the Word of God, by faying that Gods Word fpeaketh this certain and undoubted Salvation of dying Baptized Infants as fuch without Exception. Yet if we would all conform to all their Oaths, Covenants and Impofitions be-fides, we mud all be caft out and forbid to preach the Gofpel, if we durft not Affent to this one Article. Such is the mercy of thefe Men I And all is juftified as for found Do&rine, which we are ignorant of, and thefe Matters are the Judges whom we muft believe.

Yet note that though when he got the Church of England to pafs this Article, he put not in the leaft Exception, and the Canon forbids the refuting Baptifm to any Child that is offered to it, yet HOW he limits it to all C hildren ferionjly offered by any that have power to educate them in that profeffion. And as it is not the Parent that muft be the Pro-mifer •, nor is fuffered to be fo much as one of the Godfathers or Sureties for his Child, fo by this little limitation, what a dreadful brand of perfidious Covenanting with God, doth he fix on our common Englifh Baptifm ? For fure it is not the confident talk of fuch Writers that makes any Englifh Man ignorant, i. That our Godfathers commonly are not once defired by the Parents to

Educate their Children in that Profeffion. 2. Nor ever give them the leaft reafon to exped it. 3. Nor ever perform it. 4. Nor have any power fo to Educate them, becaufe the Parents never purpofed fo far to commit their Children to them, nor they themfelves never dream of any fuch power or undertaking 5 except only fuch as adopt a Child, or take an Orphan or Grand-child as their own. I have lived almoft fixty feven years,

(now

(now near feventy four) and never knew one Godfather Educate the Child, ( fave the Parent that is forbidden to be Godfather J or that it was ever expe&ed from him by the Parents. It feems the Poor never came to Bifhop Guning as they have done to me, to beg Money to pay the Curate and Clerk, and to hire fome poor Man to be Godfather, or elfe their Children cannot be Baptized: So that he that can get but Twelve pence a day by hard labour, may get on the Sunday Twelve pence for ftanding an hour at the Font as Godfather, and perhaps half a Crown; and fo it's become a Trade, of fuchas never mean to fee the Child again. Though none but the poor thus hire Promifers, yet the Nation commonly never give them power to Educate their Children. And thus while the Bifhop firft muft force us to profefs the certain undoubted Salvation of dying Baptized Infants without exception he comes himfelf with an exception which fhuts out all that ever I knew conformably Baptized in all my Life h and mak-eth the commofl Baptifm of the Land to be perfi-dioufnefs: The Anabaptifts will not be converted by fuch Dodtors.

And it's known how much thefe Men are for tying US to deliver no Doctrine from any Text but what the Fathers have thence gathered: And Augustine de Baptif Com. Donat. li. 1. c. II, 12. at Targe expoundeth this fingle Text of the Dr. by Simons cafe, and fuppofing the Donatifts to fay that Simon was pardoned in Baptifm and loft it by his next fin, he faith, e. 12. [ Quid fi ad ipfum baptif mum fifttu acceffit ? Dimiffa funt ei peccata y an

nonfunt dimiffa ? Eligant quod volunt ft dimiffa

dixerint, quomodo ergo fpiritus fan tins difciplina ejfu-

gerit

C »7« ]

gerit fitlum f Si in iftofitlo remiffionem operants ejt

peccatorum f fateantur vero b apt if mo Chrifti

baptizati pojfe hominem, & tamen cor ejus in malitia vel Sacrilegio per fever an s pec cat or urn abohtionem non finer e fieri. Atq-j it a intelligant in commnnionibus ab Ecclejia feparatis poffe homines baptizari, nbi Chrifti baftifmus eadem Sacraments celebratione datur & fu-mitur, qui tamen tunc profit ad remijfwnem peccatorum cnm quis reconciliatus unitati, facrilegio dijfenflonis exuitur quo ejus peccata tenebantur, & dimitti non finebantar. Sicut entm initio quifitfusaccejferit, fit Ht non denuo baptiz.etur y fed ipfa pia correclione & ve~ raci confejfwne purgetur, quod non pofjet fine b apt if mo y ut quod ante datum eft, tunc valere mcipiat ad fain-tem, cum ilia ficiio veraci confeffione recefferit ■

Thus Gods Word muft by ten thouiand Mini-fters be (aid to affirm that certainly and undoubtedly, which he brings but one Text for grofly a-buied, contrary to the Doftrine even of Auguf-tine who laid too much on Baptifm, and contrary to the very Law of Chrift, which faith, He that believeth not foall be damned, not excepting the Baptized, Mark 16.16.

Obj. But yet aU Baptized Infants may be faved i Anf. The queftion now is, Whether that Text Gal. 3.27. prove it, or any Word of God.

He muft be fuppofed to know that there are many Opinions among the moft Learned Divines about the Cafe of Baptized Infants Salvation/ten I have elfewhere named.) And muft every Minifter in England determine which of all thefe is right,ber caufe it's Dr. tunings Opinion ?

Many Nonconformists hold that the Covenant of Grace, doth certainly put all true Chriftians Infants into aftate of Pardon and Salvation, (calling

them

them Holy) which is to be openly done by Bap- ji tifmal Inveftiture. But that the Children of all die Atheiffs, Infidels, Idolaters, or wicked men \ I, on Earth are infucha ftate, and certainly favedfo dying, if any Chriftianwill but ftand as in Eng-/*W as Godfather, and if a Band of Soldiers can but take up thoufands of them, and fo Baptize them, and that the Salvation of them is undoubtedly certain by Gods Word, to every one that muft be tolerated to be aMinifter s this is our pre-fent way of Church Concord, but not Chrifts way.

And if all the Infants on Earth have right to Salvation if they can but be Baptized, why ihould they not have it Unbaptized, when it is none of their fault it being not in their power ? It is his own argument when we queftion the undoubted

certainty affirmed,p. 162. Q To fay the unworthinefs or the fin of the Godfather or Father can deprive the Baptised Child of the benefit of Gods Ordinance, is a monftrous Opinion. ] And whofe fin is it but the Fathers that depriveth all Infidels Children of Baptifm, and fo of the benefit of it ? Will all England believe that God layeth the Saving or Damning of Millions upon the bare aft of outward Baptifm, while the Children have equal antecedent right ?

The Bifhop and his Chaplain Dr. refer me to Mr. Dodwell for part of my anfwer: And Mr. ZW-n><?//isfo much of the Biihops mind, that I may fuppofe the Bifhop to be much of Mr. f>'s mind. I will urge him therefore ad hominem with one argument from Mr- D. againft Conformity ; let him anfwer it without condemning Mr- D. if he can.

In Sacramental Invefcitures no Man receiveth more right than what the Inverter intendech to *give him, or at leaft not that which he declareth chat he doth not give him. But multitudes of Baptizing Minifters in England and all the Reformed Churches declare that they intend not to give by Baptifmal Inveftiture a prefent right to Salvation to all Baptized Infants, (if they fo die.) Ergo all Baptized Infants receive not by Baptifm a prefent right to Salvation.

The Major is Mr. D's about Ordination- The Minor is notorious in the known Writings and Dodrines of fuch Minifters 3 fome holding that only the Children of true Chriftians are by Baptifm ftated in a certain right to Salvation; fome holding it only of the EIe<3 ; fome holding it only of profefled Chriftians Children 5 and almofi: all denying it of the Children of Atheifts and Infidels. When Dr. Cornelias B urges did but write that all the Eleft, though they lived wickedly after till Converfion, received a Seed of Regeneration in their Infant Baptifm, what abundance of Diflenters, yea how few Confenters did he find in England? When yet he affirmed this of none but fuch as are after faved.'

And if for want of the Baptfzers Intention, thoufands in England have no right to Salvation prefently on their Baptifm, then it is not lawful to fay that the contrary is undoubtedly certain by the Word of God.

But Iconfefs Mr- Z>'s Propoficion is falfe, as I have formerly proved to him- And perhaps ne-ceflity will force himfelf to deny it as to Baptifm, though it overthrow his affertion about Ordination. Specially if he be for Laymen and Wo-

mens

: '74 3

mens Baptizing as the Papifts are in cafe of danger.

Bnt the Name of the Church will warrant fuch Lords to prove all fuch Declarations, Subscriptions, Oaths, not only finlefs, but neceflary to Order, Peace, Obedience, Miniftry, and I think to Salvation: For they make Schifm Damning, and fuch Obedience neceflary toefcape Schifm.

But he hath one cleanly (hift, Though the Corporation Declaration, be, that [ there is no Obligation from theCovenant on me or any other per/on, ] and a Man think that fome are obliged by it a-gainft Schifm, Popery and Prophanenefs, and to re-pent of Sin. ] He faith no Man is forced to take thefe Declarations, Veftry Oaths, &c. For he may chufe, and none conftraineth him to be in Corporation truft, or a Veftry-man, and fo a Minifter, fo the A6t was to appropriate this fweet Morfel of fo Swearing declaring, &c to themfelves: And to themfelves let it be appropriated for me. And yet when all the Corporations , Veftries and Miniftry are conftituted as they are, — ■— this is the neceflary Unity

But Obedience to the Church folveth all I once askt a Convocation man, what were the Words of God by which this Article was proved and pad in the- Convocation, and he could not name me any Text that perfwaded the Convocation to pafs it; but told me Dr. P. Guning urged it fo hard) that'they yielded to him without much contradiction: I was not willing to believe that the Church of England would pafs an Article of Faith againft their Judgments to avoid flriving with one man,^ when in impofing it they muft ftrive againft and filence thoufinds, and condemn moft of the

Reformed

L '75 J

Reformed Churches 5 but rather that really they contradi&ed him not, becaufe they thought as he: And yet I was loth to think them fo uncharitable as to put all Minifters to declare fuch a thing to be in the Word of God, and never tell them where to find it. Between both what to think I know not: Eut if really -Dr. G. was the Church, the reverence of his Name [Church"] fhall never make me add to the Word of God, or corrupt his Ordinance 3 nor fubfcribe to his Book, or to a Foreign Jurifdi&ion, if he Father it on the Church.

The main ftrength of all his condemnations of us, and juftifications of himfelf is, that, They arc the Church, and our lawful Rulers , and we muft obey, and be Sworn never to endeavour any alteration of Church Government^ ( not excepting Church depopulation by large Diocefes, nor the ufe of the Keys by Lay Chancellors. And if you ask for the proof of all this, and that they are not Vfur-pers nor Church defir oyer 5) nor Subverters of Epifcc-pacy it felf, nor grand Schifmaticks, you muft be content with, I. Ipfe dixit, and 2. Epifcopacy & ancient. 3. And the people have neither an Eletling

omecejfary CcnfemingVote-j and yet when not only Mr. Ckrhfon and I, but alfo Dr. Burnet have fully proved that for twelve hundred or thirteen hundred years the peoples Confent was requifite, thefe great dependents on Antiquity and the Church , can wafh all off with a torrent of words-

If the Letters in the Caballa and other Hi-ftory be credible, how great a hand had G. Duke of Buckingham in making the Church of Eng-land in his days ? Read but whdX Heylin faith of

Bifhop

Bifhopl^'s preferment, and the Letters of fome Bifhops to Buckingham in the Caballa, and judgd what made the Church of England : How bafely do they fneak and beg of him for Preferments e. g> Theophilm Bifhop of ' Landajfe, isamoft mife-rable Man if his Grace help him not to a better

Bifhoprick: Mountaguts place at Norwich was of little worth fince Henry the Eighth ftolt the Sheep, and [caret for God's [ake gave the trotters^ as he faith

in his Letter to Laud. And this was the way. So the Church of England is Jure Divino made by the Civil Powers: But yet a few words can prove ( jufl as he proveth all the reft ) that the Dean and Chapiter chufe the Bifhops and not the King. As Heathens made Images of the Gods and thought the Gods did adtuatethem, fo men make the Images of Bifhops and Councils, and fome Spirits a&uate them, whatever they be , whether thofe Noble Lords, Knights and Gentlemen that at their death lamented that they lived Atheifts and Infidels, repented that as Patrons they chofe JParifh Church men I know not. But while thefe Drs know that many Great Councils have decreed the nullity of thofe Bifhops that got in by Secular help and favour, and Damned the Seekers and Accepters of it 5 and yet would perfwade the Church that all Gods Word is inefficient for Univerfal Laws without the addition of Sove-raign Councils, I will regard them as they de-ferve, and not as they expeft. Why anfwer they not my late Book of Englifh Nonconformity ?

Tht True Sum. Popery is, I.-The turning a National Univer-glity or Catholicifm of Councils, Church, Power,

Into

[1771 o a Terreftrial Univerfality* II. Turning Con-ieracy and Communion into Political Reeency. .. Deponing Kings and States from their Sa-?d office of Supream Government (and fole xible Government) of the Church or Perfons d things Ecclefiaftical, f the Clergy having only * Power of the Keys, Word and Sacraments work on Confcience without corporal face.)

lap. XV. The firfl Letter to Eijbop Peter Guning upon hu fending me Hr. Say well *s Book.

My Lord,

Thankfully received from you by Dr. Crowthcr

Dr. Saywelfs Book, and a motion for Confe-

nce with him, which I yet more thankfully ac-

pt j I read over the Book prefendy , and think

meet to give you this account of the Succefs i

I. i. I perceive that it doth not concern me,

or many, if any, that I converfe with ; For it is

resbyterians, Separatists, Quakers and Fana-

£ks that he accufeth, and I am converfant with

fW fuch.

|| 2. And yet the ftrein of his Book is fuch , as 'ill make Readers undoubtedly think, that by 'resbyterians and Nonconformists, or Convemi-lers, he meaneth the fame Perfons, and fpeaketh f the common Cafe of the prefent ejected filen-ed Minifters: Of whom I muft again and again ay, i. That I have had opportunity by Acquain-ance and Report of knowing a great part of the ilenced Minifters of England, and I know but of

f 178]

few of them that are Presbyterians; andjudg moft of them to be Epifcopal 3 Lawyers and Gca] tlemen indeed incline to place all the Government in the King and Magiftrates. 2. That in i66n| when we were Commiffioned to endeavour cord with you, not only thofe named in theCo ; miffion, but all the Minifters of London were i vited by Mr. Calamy >and Dr. Remolds, and Mr. A A and Dr. Wa8is,8cc. to come to us in Confultatioii and let us know their Sence : and many came And I remember not one Man that difTented front what we offered you firft, which was Archbiflioj Vfier's Primitive Form , which took not dowi Archbiihops, Bifhops, or a farthing of their E ftates, or any of their Lordfhips or Parliamentary Power or Honour, funiefs the Advice of thei; Presbyters, and the taking the Church Keys oui of the hands of Lay Chancellors caft you down.; 3. That when the King's Declaration about Eci clefiaftical Affairs 1660. granted yet much lcfl Power to Presbyters, and left it almoft alone in the Bifhops, we did not only acquiefce in this, but all the London Minifters were invited to meet to give the King our joyful Thanks for it : And oi all that met, I remember but two ( now both dead) who refuted to fubfcribe the Common Thankfgiving (which with many Hands isyettd: be feen in Print). And thofe two expreft theis; Thankfulness but only faid [That becaufe fome things agreed not to their Judgments^ they durfi; not fo fubfcribe, left it fignified Approbation; buc they fhould thankfully accept that Frame, and peaceably fubmit to it.]

All this being fo, I appeal (with fome fenfeoij the Cafe of England) to your felf and common

reafon.

:

C 179 3

afon, whether it be juft and befeeming a Pair a 1 K Chriftian,or a Man to make the Nation believe, That we are Presbyterians, 2. And againft Bi-ops) 3. And therefore that we are Schifmaticks* And therefore that we muft be Imprifoned or ".miflied, as thofe that would deftroy the Church 'id Land. Would a Turk own fuch dealing with l s Neighbour? Is this the way of Peace? Will s iis bring us to Conformity ? Was it Anti-Epif-)palPresbytery which the KingsDeclaration 1660 stermined of ? Nothing will Serve God, and rie Churches Peace, but Truth and Honefty, t at lead that which hath fome appearance fit.

II. I find that almoft all the Strength of his [•00k as againft Presbyterians (who are his Fana-cks) is his bare word, faying that they are Schif-tatick/j and that they forfake the Judgment and ^raftice of the Univerfal Church by forfaking Spifcopacy. And will this convince me, who m certain, that I am for that Epifcopacy-which

r gnatius, TertullUn, Cyprian, &C. were for, and am teft doubt that the Epifcopacy which I am againft s contrary to the Pra&ice of the whole Church

•[for 200 Years, and of all fave two Cities (Alex-vidria and Rome) for a much longer times If X

/prove this true (which I undertake) muft I then take his turn, and defire the Banifhment of the Contrary-minded Bifhops, as dangerous Schif-

1 maticks for forfaking the Pra&ice of the

■Church ?

Ill- I underftand not in his Platform of the Rule which denominated] Diflenters Schifmaticks, Pa £-353- what he meanethby the very highest Twer, moft neceflfary to be undCrftood in thefe

[So ]

Words [The LawsVFnd Orders of the Church Vni-ver[af\ to which every Provincial Church mufl fnb<

?m7\ What the Scots mean by [a General AfTem-blyD I know, and what the old Emperors ancj Councils meant by [ m Vmverfal council ] Viz* Ohjverfal as to that one Empire. But I know noi

Vmvcrfil Law-givers CO the whole Church Oil Earth, but Jefus Chrift; neither Pope nor Council- If I am millaken in this, I fhould be glad toi be convinced : for it is of great moment: And is the hinge of our Controverfie with Rome.

IV. He doth (to me) after all give up thej whole Caufe , and abfolve me and all that Ij plead for from the guilt of Schifm, and lay itonj your Lordfliip, and fuch as you, if I can under-fiand him when he faith, Pag. 363. [" It is clear " that in the Church olEngUnd, there is no finful " Condition of Communion required, nor nothing " impofed but what is according to the Order " and. Practice of the Catholick Church, there "can be no pretence for any Toleration,^.]

And* Pag. 360. [>* There is no Queftion to be , made but where there is an interruption in the " Churches Communion, there is caufed a Schifm : u and it muft be charged on them that make the c * breach which will lye at their Doors, who by " making their Communion unlawful, dounjuft-lC ly drive away good Chrifiians from it ; neither " doth fuch a Perfon that is driven away at prefent cC from the external Communion , ceafe to be a <c Member of that Church, but is a much truer " Member thereof than that Paftor that doth un-" juftly drive him from his Communion. This-"fully fatisfieth me $ and if you will read my late .foall Book, called, The Nomonformsls Plea for

. ' Peace,

\Veace, you'will fee what it is that I think unlawful in the Impofitions; And if you will read a ■new fmallBook of your old troubled Neighbour Mr. Jo. Corbet, called, The Kingdom of Cod among Men, I have fo great an Opinion , that by it you will better underiland us, and become more moderate and charitable towards us, that I will take your reading it for a very obliging Kind-nefs to

Tour Servant December if. i4f$.

Ri. Baxter.

<4dd.V. His terms of Communion are not right, as I have proved.

VI. He fpeaketh agaiafi Toleration Co generally without diftin&ion, as if no one that diflen-ted but in a word were tolerable, which is intolerable DocSrine in a pretended Peace-maker.

VII. He inferreth Toleration while he denieth it, in that he is againft putting us to Death: How then will he hinder Toleration ? Mul&s will not do it, as you fee by the Law that impofeth 4c /. la Sermon : For when Men devoted to the Sacred Miniftry have no Money, they will Preach and Beg : Imprifonment muft be perpetual oruneffe-ciual: for when they come out they will Preach again. And it contradi&eth himfelf; for it will kill many Students being moflly weak) as it kili'd (by bringing mortal Sicknefs on them J thofe Learned , Holy Peaceable and Excellent Men,

Mr. J of. Allen of Taunton, Mr. Hughes of ' Plmcwh, and fome have died in Prifon : And he that kil-leth them by Imprifonment, killeth them, as well

N 3 as

as he that burneth them or hangeth them. And the Prifons will be fo full, as will render the: Caufersof it odious to many, and make fuch as St. Martin was feparate from the Bifhops; the lame I fay of Banifhment.

Dr. Saywelfs Principles infer as followeth ;

I. Schifmaticks are not to be Tolerated. They that are for the fort of Diocefane Prelacy, which

we difown are Schifmaticks: Ergo not to be

Tolerated.

The Major is Dr. S's. The Minor is provedji thus.

They that are againft that Epifcopacy which;; the Primitive Univerfal Church was for and ufedj are Schifmaticks : The forefaid Diocefane Partyl are againft that Epifcopacy which the Primitive! Univerfal Church was for and ufed— Ergo they, are Schifmaticks.

The Major is Dr. S'j.The Minor is thus proved* I. They that are for the depofing of the Bifhop^ that were over every fingle Church that had ond Altar , and thofe that were over every City Church, and inftead of them fetting up only one Biiliop over aDiocefs which hath a Thoufand, or many Hundred Altars^and many Cities 5 are againft the Epifcopacy which the Primitive Univerfal Church was for : But fuch are the Diocefane Party now mentioned— Ergo— The Major is proved, not only from Ignatius who maketh one Altar and one Bifhop with his Presbyters and Deacons, the note of Individuation to every Church, but a multitude of other proofs which I undertake to give : And from the Councils that determined that every City of Chriftians have a Church (till afterward they began to except fmall Cities)

The

L i*3 J fhe Minor is notorious Matter of Faft, every ■'arifli with us hath an Altar, and many hundred ^ave but one Bifhop ; - Ergo they are no Churches According to the Saying* Vbi Epifcopm, ibi Ecclefia y r Ecclefia efi plebs Epifcopo adunata. And U'oms hen fignified every great Town, like our Corpo-ations and Market-Towns : And Titus was to et Elders in every fuch City.

II. They that render Bjfhops Odious, endeavour to Extirpate Epifcopacy. But fo do (I need lot name them)— Ergo—The Major is granted, rhe Minor is proved, i. They that ufe Epifco-)acy to the Silencing of faithful MiniftersofC'hrift, near Two thoufand at once, than whom no Na-ion under Heaven out of Britain hath fo many jetter) and to render them and all that adhere to hem odious and ruined, do that which will ren-ler Bi(hops odious—But— Ergo —

2. From Experience, when we treated with fou 1661. the People would have gladly received Epifcopacy as we offered it to you, and as the King granted it in his Declaration : But when they faw lear Two thoufand Silenced, and that Bifhops :hought all fuch as I, and the many better Mini-lers of the Countrey where I lived, to be mole--able, it hath done an hundred times more to alie-late the People, from Epifcopacy , than all the Books and Sermons of the Oppofers of Epifcopacy *ver did: e. g. The People that I was over would -everentiy have received Pious Bifhops : But :hough I never faw^ them, nor wrote to them one Letter againft Epifcopacy thefe 19 years, but tiave largely written, to draw them to Communion in the Pari(h Church, and much prevailed, pec they will now rather for fake me as a compiler N 4 with

with Perfecuters (as Martin did the Bifhops) than j they would own our Diocefane Prelacy, fince they faw me, and (o many better Men of their Countrey Silenced , and caft out, and many of themfelves laid in Jails with Rogues, and ruined for repeating a Sermon together, as they were always wont to do. He that will teach Men to love Prelacy by Prifons, Undoing them, and Silencing and ruining the Teachers whom they, have found to be moft edifying and faithful to! them, will do more to extirpate Prelacy by making it odious, than all its Enemies could do3 The reafon of the thing feconded by full experience are undeniable proofs : No Men that I know of have done more againft Epifcopacy than Bidiops: and (Pardon my free inviting you to Repentance^ none that I know alive , either Sectaries or Bifhops, more than you two, who I uu-feignedly wiili may have the honour before you die , of righting the Church and repairing the honour of true Epifcopacy. It is a dreadful thing to us Nonconformifts to think of appearing before God , under the Guilt of Silencing Two Thoufand of our felves, if it prove cur doing; If not, let them think of it that believe they fhall be judged , Prov. 26. 27. Whofo diggeth a Tip (Jjallfall therein, and he that rolleth a Stone it fliall return upon him.

Chap.

j Chap. XVI. The Second "Letter to BfiopGim-ing, after our fir ft Conference,

My Lord,

T Much defire fome further help for my Satisfa-[l X dion in the Three things, which we laft Dif-I courfed of. i. Whether I mif-recited or mif-i applied the Cafe of St. Martins Separation? : ^. Whether by % %voiawe£Qv, in Ignatius be not j meant One material Altar or Place of ordinary I Communion of one Church? 3. What are the true terms of Univerfal Chriftian Concord ? But the laft is to me of fo much greater Importance than the reft, that I will now forbear them, left by diverfion from this, my expectation fliould be fruftrate. And feeing I profefs in this to write to you with an unfeigned defire to learn, and alfo to take the Matter to be fuch as my very Religion and Church relation lyeth on 3 I befeech you either by your felf, or fome other whom you direfi to fpeak your fenfe, to endeavour my better information.

The only terms or way of Vniverfal Chriflian Concord yon fay is, Obedience to the Vniverfal Church : and the Paflors are the Church : And he u not a true Member of the Church that doth not obey it : And this Church to be obeyed is not only a General

Council, but alfo a Collegium Paftorum who rule per ' literas formatas, being SucceJJors to the Apoftles, who had this Power from Chrift.

This is the Subftance of what I underftood from you. Here I (hall firft tell you what I

hitherto

hitherto held, and next tell you wherein I defire Satisfa&ion.

I. I have hitherto thought, i. That only Chrift was a Conftitutive Head of the Church Univerfal, and had appointed no Vicarious Head or Sovereign, either Perfonal or Collective, Monarchical, Ariftocratical, or Democratical. 2. Therefore none but Chrift had now an Univerfal Legislative Power ? nor yet an Univerfal Judicial and Executive. 3. And that this is the firft and fundamental difference between us and the Church of Rome. 4. But I doubt not but that all the Paftors in the World may be intellectually thought on in an Univerfal Notion , and we may fay with

Cyprian, Epifcopatm e& unus, &C. as all the Judges

and Juftices and other Officers are Univerfally All the Governing Power of the Kingdom under the King -? and as all the Individuals are the whole People as Subjefe. 5. And I doubt not but each Paftor is in his place to be obeyed in all things which he is authorized to Command. 6. And thefe Paftors muft endeavour to maintain Concord as extenfive as is poffible; to which end Councils aid Communicatory Letters are to be ufed : And rhat the individual Paftors and People are obliged by the General Law of endeavouring to maintain Love and Concord, to obferve the Agreements of of fuch Concordant Councils in all things Lawful belonging to their Determination. 7. And I doubt not but while there were but twelve Apoftles, thofe twelve had under Chrift, the Guidance of ;he whole Chriftian Church on Earth (which for a while might all hear them in one place;) and Were to do their work in Concord: and had the Unity of the Spirit thereto, by which they infallibly

fallibly agreed in that which was proper to them, (and they had no Succeflbrs in ) even, though J they were never fo diflant, as well as when they were together, ^#.15. though in other things Peter ancfaw , and Paul and Barnabas difagreed. And as in the recording of Chrift's Works and Doctrine, in infallible Scriptures, fo alfo they agreed in their Preaching it, and in the Practice of all that was neceflary either to Salvation, or to the forming or Communion of the Churches. 8. But I fuppofed that none but thofe who were called to it immediately by Chrift, or endued with the gift of Infallibility therein, were to be as his Mouth and Hand, in fo delivering the Gof-pel, and writing the Holy Scriptures, as (hould be his Word, or Law to all the Chriftian World, and to all future Generations. 9. But as Prophets of old were the bringers of all new Revelations, and the Priefts were but the Prefervers, Expounders and Appliers of the Word which the Prophets had brought ; So the Spirit in the Apoftles, Evange-liftsand Prophets infallibly delivered that Word and Law, which all fucceeding Paflors muft Preach, Pra&ife, and Rule by; as the only Uni-verfal Law.

This being hitherto my Judgment, if you are not miftaken, I am no Member of the Univerfal Church , and fo no Chriftian , and therefore am uncapable of Communion, and have not Cbrift's Spirit, nor title to Salvation, and therefore it concerneth me fpeedily to try, and receive Inftru-dions : However we are of two Religions and Churches if you are in the right.

II. That which I have hitherto denied herein, isj, 1. That there is any Vicarious, Constitutive or

Governing

C 188 ]

Governing Head of the Church Univerfai, or Soveraign Power, Perfonal or Collective, having Supream,Univerfal,Legiflative, Judicial and Executive Power under Chrift , which all Chriftians are bound to be Subje&s of, and to obey.

2. That Obedience tofuch an Univerfai Church-Soveraign or Power is not the neceflary means or terms of Univerfai Concord or Communion :

i. Becaufe there is no fuch Power.

2. If there be, it cannot be Univerfally known by Chriftians, i. That it is, 2. What it is, 3. And in whom it is*

3. Nor can the Meafure of Obedience to fuch Power neceflary to Concord and Communion of all, be Univerfally known. 4. And de facto, there is no fuch Concord or Communion Univerfai in the World, nor ever was, at leaft fince the Apoftles days. Of thefe in order.

I. If there be any Vicarious Univerfai Supream Power that all muft obey that will be Members of the Church, the Inftitution of it is to be found in Scripture, or in fome other Divine Record : But no fuch thing is found in either, we have no other Divine Record that notifyeth this : and Scripture doth not. It is the Apoftles Power that is the thing hence alledged. But, 1. While they were near the whole Church in its Infancy or fmall Number, Men could have fent to them for their judgment: But lb they could not, had they lived to fee the Church in its prefent extent : If the twelve Apoftles were now at Jirkfalem, and we doubred of the Neftorian, Eutychian, Monothe-lite Controverfies, and the reft in Epiphamtu and Philaftriu* Catalogue. Could all the Chriftiahs in America, Ayrka, Afia and Europe know that the

major

jmajor Vote of the Apoftles met at Jerufatem had [thus or thus decided ? How few would live long enough for that Satisfa&ion. 2. The Apoftles ifingly by an infallible Uniting Spirit were the Mouth of .Chrift to deliver obligatorily his Laws and Do&rine , without meeting to Confult and Vote it. Paul profefleth Gal. 1. that he received not his Gofpel from the Apoftles>but from Chrift : And his Epiftles need not a proof of their Authority from the Votes or Confent of the reft; :but were otherwife received: And fo of other parts of Scripture. 3. The Apoftles were to be jidifperfed about the World, and not to ftay long |i together to Govern the World as a College: And while they flayed at Jerufalem, we read not of their doing any thing in a College and Conciliar way, fave that Ml. 15. & 11. which was, 1. No I General Council from all the Churches: 2. Nor done by Apoftles only, but the Elders and Bre-J thren alfo of the Church at Jemfalem. 3. And was not laid on the Authority of a major Vote, 1 but on the Apoftolical Spirit of Infallibility and their fpecial knowledge of Chrift's mind>in which they all concurred.

2. Therefore their Authority of Teaching the World all Chrift's Commands M-18- 20. being proper to them by thefe two advantages (being chofen Ear-witnefles, and having the Spirit to guide them into all truth ) in this they have no Succeflbrs though they have in the continued parts of their Work. They were Chrifts Instruments in Univerfal Legiflation, and the Scripture written by them is his Word and Law, and they were accordingly enabled to Seal it by Miracles, and giving the Holy Ghoft by lmpofition of their

Hands \

[ 19° 1 Hands: This Law of drift all Chriftians own : But if in this they have Succefibrs, i. The Church hath a larger Law than we have thought on, and Gods Word is a greater Volume. 2. And Miracles are as neceflary to Seal the new Word as to Seal the old.

II. The Scripture denieth a Vicarious fummam \ poteftatem, or Soveraignty over the Univerfal Church having a Legiflative Power- 1. In that it faith that There is One Law-giver, Jam. 4.12. that is, But One. 2. In calling Chrift only the Head, Lord and King, and calling Apoftles but Members, 1 Cor. 12. 27. and Stewards and Mi-nifters by whom we believe. 3. Baptizing us only into the Name of Chrift, and not of the A-poftles $ and Baptifm is Chriftening, and flieweth all that is neceflary to make us Members of the Church and Body which Chrift is the Saviour of. 4. Pad decryeth it as Carnality and Schifm to think of Men above what is written, as if they had been Baptized into the Names of Men. j. The Apoftles did not Convert Men by preaching up themfelves as Soveraign, but Chrift, only profeffing themfelves Witneflesand Meflengers of his Words and Deeds: The Eunuch Jltts 8. was Baptized by Philip upon his bare believing in Chrift, without hearing the Vote of aColledgeof Apoftles. Nor did the Preachers that Converted Men do it by the Argument of the Authority of fuch a Colledge. As Dr. Hammond faith on 1 Tim. 3. [" And fuch are all particular Churches of the " whole World confidered together, under the iC Supream Head Chrift Jefus, difpenfing them all " by himfelf, andadminiftring them feverally not " by any one Oeconotms^ but by the feveral Bi-

" (hops

C 19" 3

" fhops as Inferior Heads of Unity to the feveral :c Bodies, fo conftituted by the feveral Apoftles " in their Plantations, each of them having an "*v1qvo(m*, a feveral diftind: Commiflion from " Chrift Immediately and Subordinate to none but " the Supream Donor or Plenipotentiary. ]

( Neither to a Perfonal nor Colle&ive Sove-raign Power-;

The Judges of England have a Power which Ji-mitedly in their feveral Courts and Circuits re-fpe&eth all the Kingdom. But, i. They have no Legiflative Power. 2. Nor are they Confti-tutive Eflential parts of the Kingdom: It would be the fame Kingdom were their Power changed* 3. Therefore the Conftitutive Oaths or Bond is only between King and Subjefts, and we are not to Swear Allegiance to any other than the King. 14. Nor are they Judges out of their feveral Courts and Circuits. 5. Much lefs in other Kingdoms. 6. Nor is any a Judge to all the World, fo is ic in the Cafe in queftion, yet were they Apoftles to the Univerfal Church, that which none are fince their time.

III. If there be fuch a Vicarious Governing So-veraignty over the Univerfal Church, it is either the Pope, or a General Council, or fome Col-ledge of Paftors: But it is none of thefe. ,1. As to the Pope you fay that he is fo far from being Head of the Church that he is not a Member r So that I need not fay more of this to you-

2. That General Councils are no fuch Soveraign Power which all muft obey that will be Chrifti-ans or in a Church, feemeth to me part doubt for thefe Reafons.

i. Becaufe there is no fuch thing in the Creed, though the Catholick Church and Communion of Saints be there. But it would be there were it of fuch neceffity to Chriftianity.

2. Becaufe there is no fuch thing faid in all the Scripture, which would not omit fo neceflary a point. What is faid from dtts 15. is anfwered be-forejit was no General Council: A General Council was not then the neceflary means of Concord or Communion*

3. There never was one General Council re-prefenting the Univerfal Church in the World. I have fully proved in my fecond Book againft John/on, that the Councils called General were fo only as to the Roman Empire, ( and few if any fo General, ) and that the Emperor called all the Chief Councils who had no Power without his Empire, nor called any that were without.

^ 4. I have oft proved the unlawfulnefs of calling General Councils now, as the Church is difperfed at fuch diftances over the Earth, and under Princes of fo contrary Interefts and Minds. , 5\ I have ok proved the Impoflibility of fuch a Councils meeting to attain the ends of Government in queition 5 being to pafs by Sea and Land from all quarters of the World, by the Confent of Enemies that rule them, and through Enemies Countreys, and Men of Age, that muft have fo long time going, and fitting 2nd returning, and of divers Languages uncapable ofunderftandingone another, and a number uncapable of prefent Con-verfe, with other fuch infuperable difficulties-

6. If fuch Councils be neceflary to the Being of Chriftianity, Church or Concord, at Jeaft the Church hath feldom had a Being, or Concord ; it

feldom

I ldom having had fitch a Council in your owrt Heem : And you cannot fay that it ever will five any.

; 7. If General Councils have Supream Government ( vifible ) it is, i. Legiflative. 2. Judi-al. 3. Executive.

But L If Legiflative, then 1. Their Laws ■e either Gods Infallible Word, or not: If nor, 1 Men muft difobey them when they err: If 2a, Gods Word is not the fame one Age as ano-ler, and is Crefcent ftill j and we know not >henit will beperfed.

2. Their Laws will be fo many that no Chrifti-is can know them, obey them, and have Con-Drd on fuch terms.

3. If they could agree who fhould call them, ijnd whither *, yet the Prince whofe Countrey

!iey meet in would be Mafter of the whole Chri-! :ian World, and fo of other Chriftian Countreys jy Mattering them.

I 4. Princes would be Subje&s, 1. To Foreign 'owers. 2. Yea to the Subjects of other Princes. Yea of their Enemies. 4. And to fuch Pre-ktes as they are uncapable to know whether they fre truely called to their Office. 5.. Or whether hey are erroneous or found in Faith. j 5. And then the Ecclefiaftical Laws of all Na-ional Churches and Kings might be deftroyed by ^uch Councils as Superior Powers.

6. And no Princes or Synods could make valid Laws about Religion, till they knew that no Law ^f any fuch Council were againft them.

7. The Laws. of Chrift recorded, in Scripture would by all this be argued of great infufficiency: !f more were Univerfally neceffafy, he that made

O th€

the reft would have made them, whofe Authoriil is to the Church unqueftionable.

8. The Chrifcian World is divided fo much ifce Opinion, that except in what Chrifts own worlwe containeth plainly, they are in no probability clfoi agreeing. So much of Legiflation.

II. As to Judgment, i. To judge the fence c|, a Law (Scripture or Canon) for the commoi Obligation of the Church, is part of the Legifis tive Power, and belongs to the Law-makeri 2. To judge the Cafe o( Perfons, e. g. whethq! *Johri) Peterj Nefidrius, Luther , Calvin^ &C. belly Hererick, an Adulterer, a Simonift, &c requi| reth that the Accufer and Acculed, and Witnefle of both be prefent and heard fpeak: But he th would have all Hereticks, Criminals, Accufer* Witnefles, travel for a Tryal to Jerusalem, Nic\

Confiantinople^ Rome^ even from America^ Eth'ii

fia^ &c. will not need any Confutation.

III. The fame I fay of Executive Silencing^ Ejefl. ingj Excommunicating, &c

II. A Soveraign Power that cannot be knowii is not neceflary to Chriftianity, or the Conftitu tion Communion or Concord of the Church. Bu General Councils fo impowered cannot bi known.

I. I have (hewed that it cannot be known b ordinary Chriftians that there are any fuch Au thorized by Chrift. I know it Hot, nor any that ever I was familiar with: The main Body oftU Reformed Churches know it not 5 for they ordi narily deny it as the prime point of Popery. The^i cannot prove it, who affirm it: Therefore they know it not, as others may judge. Millions ars Baptized Chriftians that never kne\V it.

II

\ II. It is not to this day known which were true

I eneral Councils that are part : Some fay thofe

rere Latrocinia and Conventicles that others fay

ere Lawful Councils. Some are for but four;

>me for fix-, fome for eight; fome for all fo cal-

:d ; there is no agreement which are true and

bligatory. Gyquhs is for Trent and all $ which

thers abhor.

2. It is not known who hath Power to call : iem> and whofe call is valid. : g. Nor what Individuals or Particular Churches -re capable offending and chufing, and obliged to r. Almoft all the Chriftian World is judged un-apable by the moft of Chriftians. The Papiftsare 3 judged by the Greeks, Proteftants, &c. The iaftern and Ethiopian Chriftians, are excluded by the Papifts, Greeks, &c. as Jacobites, Neftori-ns, Schifmaticks, &c. The Greeks are excluded >y the Papifts and others as Schifmaticks and Erroneous. The Proteftants are judged Herericks ind Schifmaticks by the Papifts and many Greeks, f'c How Lutherans and Calvinifts, Diocefans ind Presbyterians, &c. judge of one another, I ieed not tell. And can all or any of them know which of thefe muft make up a Legiflative Coun^ cil of the whole Church on Earth ?

4- It is not known how many muft Constitute fuch a Council, nor in what proportions. If there be innumerable Eiihops under Philippics for the Monothelites out of the Eaft ( as Binnuu faith ) and few out of the Weft, was that a true General Council ? If at Nice, Ipbefus, Conftxnwwple, Chalcedony there be not one out of the Weft to twenty or forty, or a hundred others, is it a true reprefentacive of the whole Church? If there be - O a two

two hundred at Trent ,or a thoufand at Bafil out o{ the Weft, or fome few parts of it, and few froraj the Eaft, and none from Ethiopia, Armenia, A me* rka, and many other Churches-, are thefe a true Univerfal Council ? And can we all be here re?j folved ?

The Countrey where the Council meeteth, and the Prince who is for them, will have~*nore BW ihops there, than any, if not all the reft ; whet remote parts, and the Churches under Enemies!; or dilTenting Princes will have fe^w.

5. The fame Councils that had moft for therdj under one Prince, have had moft Bifhops againft| them under the next, and fo off and on for many! Succeffions: We know that the Council of Nici\ was moftly for the truth, becaufe we try it by the Word of God : Elfe how fhculd it be known after 5 when under Conftamius and Valens moft of the Bilhops by far, in Councils and out, were Arrians. ? The World groaned ro find it felf] grown Arrian. The Council of Con/tantinople, in| the beginning fet up Greg. Naz.ianz.en, and in the end wasagainfthim? Which part was the Univerfal Governor? The firft Council at Ephefus was againft Neflorins till J oh. Antiochemts came ; and then it divided into two, which condemned each other; and after by the Emperors threatening was united: The Chalcedon Council carried moft while Martian Reigned; and after moft condemned and curfed it 5 and then again moft were fork, and under other Emperors moft curfed it again; and under Zeno the moft were for Neutrality or Silencing the difference. The Eutychians had far molt at Ephef. 2. and a while after under Theodof>2. and Anafififius, &c. And under others

(and

l*97l and mofc Princes ) mofc were againft them, and lied Eph. 2. Latrocinium. And yec mofc of e Eafc have been for Diofcorns ever fince, faving e Greeks. The Monothelkeshad far mofc (in-imerable Bifhops out of the Eafc, faith Binnius ut ira) under thilippicus in a Council, yea,faith mnitts, the Council at Trillin in Conftant. were onothelites, and yet the fame Men that were at e foregoing approved fifth General Council at »»/?. And over and over molt Bifhops were r one fide, and mofc for the other, as Princes anged atew;.ird. Under Jujtinian mofc feem-

! for the Pbantafiafta againft the CorrupticoU : Vhich yet are fince ( with Juftiman ) accounted rfecuting Hereticks. The approved Council at >»#. de tribas Capitulis had fome time mofc Bi-opsforit, and fometime mofc againft it: In(o-uch that it occafioned much of Italy it felf to re->unce the Popes-headfhip and fet up the Patri-tixoi Aqulkia as their Chief. The Council at ice 2. and others for Images, and fo others a-inft them, have been fo ok and notorioufly un-:r one Emperor owned by moft, and under ano-er condemned by moft,yea bv the fame Bifhops vned and after difowned, that no Man can tell hichof them to take for the Univerfal Legifla-rs or Rulers of the Church by the number of the ifhops, but only we mufc know which of them ere found by the Word of God. And fince em, what Council ever was there that could ; fo known by numbers^ to be of Authority ? wfiance and BafU that had the greatefc numbers e condemned by Florence^ and by the mofc of <e Roman Church. No Man can tell us of all tat are paft, what Councils are of obliging Au-O s thority

C 198 3

thorky and muft be obeyed by any outwardil Note, but only by trying them by the Wore of God.

6. And what wonder, when there is no other certain Note by which an obliging Council canl< be known from others ? ( And he that knowethif what God faith without the Council needs it not. The Papifts have no Note of difference but the Popes Approbation. And Proteftants know that this is no proof of their Authority. At Eph. 2J BeUarmine and Binnins tell us that the confent was! fo general, that only St. Peter's Ship efcaped drown-! ing. At Con ft.i. they confefs that the Pope had not fo much as a Legate: By what Note (ball wej know the true and Authorized Councils from the! reje&ed, when part of the Chriftian World is[ for one and againft another, and the other part j contrary ?

III. And there is no Agreement in what the 1 Power of'fuch Councils materially doth, confift, and what it is that they may command us, and \ what not.

IV. Nor is there any Agreement which and \ how many are their true Obligatory Laws, when ; we have liich huge Volumes of Decrees and Canons •, woe to us if all thefe muft necefiarily be obeyed to our Concord or Salvation. And if not all, how fhail we know which ?

V. Nor do we know how we muft be fure that all thefe Canons indeed were Currant and had the Major Vote 5 or many be Counterfeit 5 when the Africans had then fuch a ftir with the Pope about the Nicene or Sardican Canon 5 and when to this day the Canons of theLaterane Council.//^/ww^.

• a*e juiiiiiedby moftand denied by many.

VI If

L '99 J : VI. If this could be known to a few Learned len, it is certain that to moil Chriftians, yea linifters it cannot; To me it is not And it's certain that all Chriftians, nor all Miniftersare not obliged to fo great a task as to fearch all the Court* lils, till they know which they be, and which the ^aws which they muft obey.

III. And as the Power and Laws cannot be mown, fo it is certain that Obedience tb thefe is not the neceflary means of Chriliianity, Concord or Communion, becaufe the neceflary meature of fuch Obedience cannot be known to ftjch a ufe 5 -hrift in his Institution of Bapafm and other ivays, hath told what he hath made neceflary to ibe a Member of the Univerfal Church, and how all fuch muft live in Love and Peace, in obeying the reft of his Word fo far as they can know it. But you that make Obedience to a viiible Power ;iover the Church Univerfal,neceflary to our Mem-:berfhip, can never tell us which is the neceflary (Degree J If it be all the Canons and Mandates that imuft be fo obeyed , no Man can be faved: much ilefscanthe Churches all have -oncord on fuch terms! yea, every Uiriftian : If it be not all, who can tell us which be the neceflary Canons, and A6ts of Obedience, and diftinguiih Eflenmls from Integrals,unlefs you will return to the Word of God, and fay that The Covenant of Grace is Eflential, which we may know without thefe Councils Laws. The Miniftry of Councils teaching us how to know God's Word and Laws is one thing, and their own pretended univerfally obliging Legislation is another.

Of all this 1 have faid much in the fecond Part of my Key for Catholicks, and in my forefaidRe^ joinder to W. Johnfon. II. But

[ 2.00 ]

II. But you tell me of another Church Power which all muft obey that will have Communionl! and Concord, which you call Collegium Faftorum.

If none be Church Members or Chriftians that* underftand not what this is (much lefs do obey \t) \ I doubt the Church is ftill a little Flock indeed :} For I underftand it not, nor know one Man that I think doth.

i. Is this College of Paftors to Rule while General Councils fit, or but in the intervals ? If ye-deme Concilio, which of them is Supream ? If only between Councils ; have they a Legijlative Power, or only the Judicial and Executive ? If the former , where are their Laws to be found ? that all the Church may know them ? And I ask all the Questions before askt of the Laws of Councils: How fhall we know which be Current ? and neceflary ? and which are not ?

If not, then they are no Supream Rulers that have no Legiflative Power ?

2. Who be thefe Men that make this College ? we cannot obey them till we know them •, Are they all the Biftops in the World, or but part ? If but part, which part, and who, and where (hall we find them ? I know you will not fay they are theopfiart College of Cardinals, nor the Roman Clergy only: And I never heard of any others be-fides Councils that pretended to it: w. To be Univerfal Governours.

If it be All the Bifhops of the World 5 1. Do they meet to Confent, or do they not ? If they do and muft, when , where, how ? was there ever fuch a meeting which was no Council ? No, you fay, It is per literas formatat\

2. Are thefe Liter* format & , Legijlative, Judicial or Executive ? If none of thefe, they are no Ads of Government. And I asked, where ihall we find them if they are our Laws? If they be Judicial and Executive, whither is it that the Ac-cufers, Accufed and Witnefles muft come to be heard fpeak before the Sentence was pafledper

litera* format as : e. g. Theodoret , and the reft de tribiu Capitals, when it muft be judged, i. Whether they wrote fuch words ? 2. What the fence was ? 3. Whether they were Heretical ? 4. Whether they repented , and muft we go to all the Bifhops in the World one by one for tryal ? or be judged without being ever heard?

3. I cannot imagine what can be here faid, unlets it be that fome Bifhops firft do the thing, and then others do per Liters confent. But, 1. Do fome Bifhops firft make Laws for all the World, and then the reft confent, or only for their own Churches ? By what Authority do they the firft f

2. Or do fome Bifhops try and judge a Man, e. g. in this or that Country and Parifh, and then all the reft in the World confent, that never hear them, or hear of them ? Every Man (nor any) is not Excommunicated per Liter as format ai^ by all the Bifhops in the World, or moft. 3. But it is not the Executive or Judicial Acts that our Que-ftion is concerned in, but the Rule of Obedience, which is a Law. As it was never known that Men muft not be taken in by Baptifm, or caft out by Excommunication, till all the Biihopson Earth agree to it 3 fo no Univerfal Laws are extant that were made by fuch Letters.

4. And how can this be the Rule, and Teft of Chriftianity, or Church-memberfhip or Concord,

, when

when no Chriftians, much lefs all, can poffibly know that all or moft Bifhops have per Liters, confented to fuch obliging Laws ? i. How can we prove that ever any went over all the World to them ? (Drake or Candifh did it not.) 2. And that they opened the Caie aright to them ? 5. And that thefe Laws had the Major Vote ? 4. And that they are not forged or corrupted fince? 5. And that thefe were true Bifhops themfelves that did it in America, Ethiopia, Armenia, Greece, &c otit of our reach?

6. Yea, What poffibility is there of any fuch known Agreement, when its known that almofl all the Chriftisn World is divided into Parties, which difagree and cenfure one another? The Englifh Diocefans and Church differeth from the Roman, and the moft, or many of the Reformed. The Lutherans from the Calvinifts; The Papifts from us all, and from the Greek, and the Greek from them and us; and all from the Abaflines, Copties, Syrians, called Jacobites, Neitorians, &c. and from the Armenians, Georgians, Circaffians, Mengrelians, Ruffians, &c. How (hall I, and all the Minifters on Earth, yea, and all Chriftians, know r that all thefe havener Literas formatas, made Laws which all rauft neceflarily obey ?

But if it be only the Sound Part that hath this Univerfal Government, how can I, and all Men know which, and who that is? Hearfay of Ad-verfaries report will not tell us 3 and almofl: all on Earth are condemned or accufed by the reft, or moft, or many. And we muft hear them (that dwell at the Antipodes or Jerufalem, &c) before we judge them, fo far as to exclude them from the Sacred Power.

L "j J

If it be faid, That it is not the making of New Laws, that is done by this Collegium Paftorum all over the world>but theirConfent to thofe thatCoun-cils made: I anfwer, i. Are they not Valid upon the Councils making them ? Then Councils have not Legiflative Power. 2. If it be left impoffible to moft to know which were true Councils, and which are their Valid Laws, when the prefent At femblies have beft opportunity to fignitie Confent, how impoffible will it be to know which Councils and which Laws (and in what fenfe) are approved by all the Bifhops in the World, or by moil: ? And that the Votes were faithfully gathered ? And by whom ? And that the Major part are the Rulers of the Minors.

Will Johnfon faith, That it is a General Judicial Sentence, De Specielmf, and not Be Individnis, that Councils ufe-, E. g. [}Ve Anathematize all that hold or do this or that."] But, i. It's known that they Anathematized many Individuals. 2. No Man can be bound by it, till it fall upon Individuals. Condemning Arrians^ proveth no Man to be an Arrian : Forbidding us to hear Hereticks, obli-geth none not to hear him that is not proved a He-retick : Judgment muft be of Individuals before it can be executed.

He that muft obey the Univerfal Church, muft be commanded by the Univerfal Church, and muft know T that they command him, and what they command him 3 which is to me, and to moft impoffible.

4. William Johnfons and his Parties laft Anfwer is, That the People muft Believe their own individual Paftors, telling them what the Univerfal Church commandeth : And indeed there is no o-

ther

C "4 ]

ther way practicable *, But then, i. This is but a trick to make every Paftor the Lord of our Faith and Souls 3 on pretence of obeying the Univerfal Church. And if this be ypur fenfe it will amount to this [No man is a Chnfiian that believeth not his faflor telling, him what the Vniverfal Church com-tnandeth7\

2. But I find mod Teachers are as ignorant as I am, who know not fuch Univerfal Authority or Laws.

3. Archbifliop VJher , and many other Bifliops, thought that General Councils were not for Regiment, but Concord: And he that believeth no fuch Governing Power, cannot declare it to his Flock, nor obey it.

4. By this way, moft Chriftians fhall be bound on pain of Damnation to believe Untruths, and things contrary to what others muft believe, e.g. In Abaffia , Egypt, Syria, &C. they will be bound to believe one thing, and at Conftantinople another, &c. Thofe called now Neftorians, are by Travellers faid to own none of that Herefie , bun to Condemn the Council olchakedon and Eph. 1. for wronging Neftorim , as Innocent did them that condemned chryfottome : Thofe called Jacobites and Eutychians are faid to have no more of the Herefie, but to condemn the faid Chalcedon Council for wronging Diofcorm, and to own thefecond Ephefine Council : fome will be bound to be for Images in Churches, and fome againft them 3 fome for Conflantinople, and fome for Rome's Supremacy, (and all in their Countries to be PapiftsJ for their Paftors tell them that the Catholick Church is on their fide : yea, in the fame Country (as in England) fome mud be for Arminianifm (as it is

called)

i called) and fomeagainft it $ fome for the imputation of Chrift's righteoufnefs, and fome againft it; fome for free Prayer in the Pulpit, and fome "againft it, &c For on both fides their differing Paftors plead the Authority of the Church : Few Chriftians can thus agree in any thing but Chad's plain Laws, which I fhewed are the terms of Concord.

Ifwemuft appeal from particular Paftors, to whom is it ? If to Councils, to whom mull we appeal from difagreeing Councils ? If to the whole Church on Earth, how ihall we hear from them and know their mind ? I never faw, nor knew any Man that faw any tit eras formats fubfcribed by all Bifhops fcattered through the Earth.

5. You that are Zealous againft Popery, I pre-fume would not have me be a Papift: But I cannot avoid it if I receive your Doftrine (that there is a Church-Power in a Council or College of Paftors, to Govern the Univerfal Church : and that none are in the Church, nor have the Spirit that obey net this Univerfal Church of Paftors, and that to obey them is the only means, or terms of Concord.]

For, 1. I then yield them the fundamental difference, That there is one Umverfal fiimma Pote-ftas, or Vifible Head (Colle&ive) under Chrift. 2. And if fo, I cannot deny it to be the Pop.e as the Trincipium Vmtatis, and the Chief Executor of the Laws, and the firft Bifhop in Councils. For Councils are rare, and the Church is a Church when there are no Councils: And the Pope is a known Perfon, and Rome a known Place, and ac-ceflible, and no other pretendeth to this Power that I know of; And the Executive Power muft

be

C *°6 3

be Conftant: And any other Supream acceffible College is unknown to me and all that I can fpeak with, and I can no more obey them, than a College of Angels unknown to me- If the Church have a vifible Vicarious Supream, the Pope is likeft to be he, as to the conftant Executive Power, and the Prefident of Councils. I fuppofe you take the Councils of Con flame and Bafil , and the French for Papifts; though they fet a Council above the Pope.

6. The World hath no Univerfal Civil Government under God -, neither a Monarch, nor a College or Council of Kings. All the World is Governed by Men per partes in their feveral Dominions, as all England is under the King, by all the Mayors, Bailiffs and Juftices : But there is no Council of Juftices that are One Vniverfal Cover-mar ColkElive: Nor is the Dyet of Princes, or any Council of Kings one Supream Government of the Earth. A Logical univerfality there is, as all Rulers confidered notionally rule all the World by Parts, but no Political Head or Univerfal Gover-nour over the whole, whom all the Parts muft obey.

I. If now I am in the right, and you miftaken, then, you wrongfully deny the Spirit, Church-Memberfhip, and coniequently Salvation as w 7 ell as Concord, to all Protectants that ever I knew or read, who deny a vifible Univerfal Church Head,Perfonal or Colle&ive -, And I think to moft in the World. And what Schifm that is, I need not fay.

n. If I am in the wrong, I am no Chriftian,nor Church Member, nor can be faved (For you fay, [This Body fo governed only hath the Spirit]:

And

And I cannot help it 5 not knowing poflibly how to know, J. Who this College is? 2. What Councils. 3- °r which be the Laws which I mud obey, 4. Nor with what degree of Obedience. 5. Nor that they have fuch Power. How great need have I then earned! y to beg your fpeedy help for my Information : Which will oblige

Tonr Servant

Decemb. 27. 1679.

Ri. Baxter.

Chap. XVII. The Third "Letter to Btfiop Guning-

To the Right Reverend the Lord Bijhop of Ely.

My Lord,

T Hough in Conference I told you the Senfe which I had of your words, yec judging ic my duty to think of them over and over again, I alfo judge it my duty in Writing to leave with you the fum of fuch a Judgment as I am able to pals on them, on my beft Confideration , leaving it now to your felf whether you will by word or . writing return any further Anfwer , my hopes of Satisfaction thereby being very low.

The fum of your Speech which I am concerned in, is as followeth :

I. tC That certainly a Supream Vicarious Govern-" ing Tower there is in the Bifljops by Chrift's Jnfti-u tHtion, i.Becanfe it is Prophefied 3 Ifai. 60. 12. " That the Nation and fCingdom that will not ferve

"the

the Church Jhali perijh 5 And the -word Church is never put for Chrifl. 2* And the Apoftles- only were admitted by Chrifl to his last Supper, and fo the Power of Adminiftring that Sacrament till <c Chrifl come, is given only to them, and fuch as they Jhall give that Tower to. g. And it was not Paul and Barnabas that had the infallible judgment of " that Cafe decided, A&. 15. but the College of the " Apoftles.

II. " That this Sufream Vicarious Governing Tower

" over the whole Church on Earth is, I. In all the

" Chriftian Bijhops of the World, 2. And the Major

ct part goethfor the whole , 3. And General Councils

li are their Reprefentatives , and fo have this Powers

4. And that to fuch Councils it is enough that all

^ be called, though all be not there. 5. And it is

their reception by the Church Vniverfal, which muft

c prove their Vniverfal Power, and the Obligation of

1 their Laws. 6. And though the Vniverfality of

Bijlwps be not always in fuch a Council, they have

" always that Power which in Councils is to be ufed:

" as the Judges out of Term time. J* And that if

ci 1, or any will publijh a Here fie, Wefliall know where

" that Church is by their Cenfure, 8. But as Pro-

" mulgation is neceffary to the Obligation of Laws, fo

" many that never can or do hear of the forefaid Vni-

61 verfal Church-Governing Power or what their Laws

" are, or what is the fence of them , may be faved

c without them, by the reading of the Word; ds many

" that have not the Scriptures may be faved without

^them.

" And this you fay anfwers three parts of my last c ' Papers.9 Of thefe General Councils it is only fix that ''you ownas fuch, Nicei. Confli. Eph.i. Chalced " Confh 2. (de tribus Capitulis) & Conft. 3- *g*infi " the Monothelites. III. " Yon

III. " Ton fay that Thefe fix things are the Govern-'gAftsofthis Chief Power. i. To judge which are the true Books of Scripture$ i and the true Copies and Readings.

2. "To judge what is the fence of the Fundamen-:. tals, Baptifm, Creed, whofe words mifunderfiood : will not fave any.

\ 3. " To judge and declare'what is the true Church Government inftituted by Chrisl and his Aposlles, > or delivered by them.

4. " To judge and declare what are the inftituted • Ordinances e g. Confirmation as it is a giving of the : Holy Ghosl by Imposition of Hands, and not only

an owning of onr Baftifmal Covenant,which we do in every Sacrament : and fo of other Ordinances.

5. "A Judicial Power, not of all individual Cafes I but that tltofe e. g. that hold or do this or that be Excommunicate.

6. " A Legislative Power, to make alterable Cd-J nons or Orders of the Church Vniverfal. This is

he fum of all your Explicatory Difcourfes: To Which I anfvver.

§. I. To your proofs that fuch a Univerfal Governing Church there is inftituted. 1. ToIfaL6o.i2*

fay, 1. It is aot fafe ftretching dark Prophetical Texts, farther than we can prove they are intend-:d. The New Teftament plainlier tells us the Church State and Power than the Old.

2. The Univerfal Church hath not expounded he Text, whether it fpeak of the fiate of the fews after the Captivity, or of the State of the ^atholick Church now 5 or of the more Blefled State of it at the laft, when it is more perfected, Therefore how are you fure that you have the hue fence of it without th<* Churches Expofition >

P Jj The

\ 3- The words indeed are nothing for a Vica-rious Soveraign Power. Every Political Body is eflentiated by rhe Mats imperans, and the Pars fub-dita; Chrift is the only eifentiating Pars imperans

inSupream Power : Chrift then is the Prime part of the Church: The word [Church] then is not put for [Chrift] alone, but for the Society con-lifting of King and Subjects, and fometimes for the Subjeds alone. It's oft fa id that many Nations ferved the Ifraelites : we fay, many Coun-treys were fubjeft to the Romans, the Medes, Perfians, Greeks, Turks: and we do not meat* that either the Turkiih , Roman , Perfian, &c Common Subjeds did govern all thefe Nations, nor that their Bafhaws, Judges, Magiftrates, &c.

as one Perfona Politic a in fumma \>otcttate ruled them by a Major Vote : If the King will fay that all the Corporations in MicLdlefex (hall be under London, or obey or ferve it :■ Who would feign fuch a fenfeof it, as to fay that there muft be therefore fome Power to rule them by a Vicarious Supremacy befide the ordinary Government, or that all the City muft Govern by a Major Vote. The fenfe is plain. As we all i. Obey the King as the Univerfal Constitutive Mead, 2. And the Judges, Juftices, Mayors, as ruling under him per panes , in their feveral Places. 3. And we ferve all die Kingdom , as we ferve its common good, which is the finis regjtminis \ So other Countries ferved the Romaps,(jreeks, Turks, &c- And fo all Kingdoms ftipuld ferve the Church or Kingdom of Chrift; that is, 1. Chrift as the only Head and Univerfal Governour : 2. All his Officers as particular Governours in their feveral Limits and Places (but none as Rulers of the whole)

3. And

3. And the bonum Commune, or all the Church 3S the End of Government And how can we feign another fence ?

§.2. To your fecond Proof I anfwer , i. The 70 Difciples were Chrift's conftant Attendants as his Family, with whom he was to Eat the Paffover.

2. We all grant that none have Power to Celebrate the Eucharift. or Govern the Church but the Apoftles, and thofe to whom the Spirit of Chrift in them did Communicate it. But we fay that they Communicated it to the Order of Presbyters, as I thought all had Confefled (as fome Councils do.) 3. The Apoftles were not appointed as one Supream ruling College to give the Sacrament by their Votes to all the World, but each one had Power to do it in his place : Nor did they OrJUin only as a College by fuch Vote (as Vn a per [on a Politic a) but each one had Power to do it alone : Nor did they write the Scriptures as one Co/kclhePerfon by Vote, but each one lad the Spirit and Power to do it, (as Paul did, &c.) nor did they fit on one Throne, or had the promife ib to do, to Judge the Tribes of IJrael> as one College by Vote, but to fit on twelve Thrones Judging the twelve Tribes, as under Chrift the only Univerfal Head and Governour.

§.3. To your third I anfwer, 1. Ianfw r ered to that^4#. 15. in my laftto you. 2> Paul and Barnabas had the fame Infallible Spirit, and had before faid the fame againft the keeping of Mofes Law: But 1. Rccipitur acl modum recipient is : No wonder if among thofe that quarrelled with Paul^ the Confent of thofe that had received Chrift's Mind from his own Mouth and Spirit, did better

P 2 fedsfie

fatisfie the doubtful, than one Man s word alonei ** And Chrift's Work was to be done in Unity.

§. 4. II. As to the Seat of this Power I anfwer, 1. All the true Bifhops of the World Govern the particular Churches as Kings Govern all the Kingdoms of the World, under God, one Universal Monarch : But there is neither one Univerfal Monarchical, Ariftocratical or Democratical So-veraign, Civil or Ecclefiaftical under Chrift : But each hath his own part.

§. 5. 2. I have (hewed the impoflftbility of our judging of the Major Votes at our diftances in mod controverted Cafes.

§. 6. 3. And I have, where I told you, proved that there never were, muft or will be true Univerfal Councils, much lefs are fuch the (landing Governours of the Church. But in Cafes of need, fuch as can well do it, (hould come to help each other by Council and Concord,without pretending to Univerfal Governing Power.

§. 7. 4. 1. Who called them to Nice, Ephefw, Ckalcedon, Conftantinople , &c out of the Extra-Imperial Countries ?

2. Who (hall call them now out of the Empire of the Turk, j*baflia, the Mogul, Tanary, and the reft?

3. If calling Men make the Council Univerfal though they come not,is it a Council if none come? or how many muft it be to afcertain us that it is Univerfal ? Hath the Pope the Calling Power ?. or who is it, and how proved, that they that obey it not may be unexcufeable ?

§. 3. 5. I have told you how unable I am to know what the Major part of all Chriftians or Bilhops in the World receive, fave only by uncertain

certain fame, faving that while I know other wife what is neceflary truth, I know that they are not the Church that receive it not, whoever they be. I am a Stranger to Abajfia, Armenia, Georgia, In-| dia, Mafia , Mexico, &C. And what if I never knew that there are fuch Countries in the World?

2. lean eafily prove what I told you, how oft the Major Part hath changed, yea, the fame Bi-fhops upon the change of Princes, and cried, Omnes Teccavimiu. And who knoweth by Majority of Votes, which Years they were in the right?

3. Either the Canons of Councils were obligatory upon the Promulgation before the abfent Bifhops in all Countries received them, or not; If yea, then it is not Univerfal Reception that made them fo : If not, then the abfent are not bound to receive them-

4. How many Years will it be after a Council before we can know whether all or mqft of the Chriftian World receive it ? By all that I can read in Hiftory, I cannot tell, e. g. whether more Bifhops were for the Council of Chalcedony or againft it, for the time of feven or eight Emperors Reign -, Nor whether more now be for or againft: the fecond Nkene Council (which the Lutherans fo much favour) and fo of many more. And every one cannot know it, nor fetch his Faith, or Religion from a Catalogue of all die Chriftian Bifhops in the World, or a Calculation of their numbred Votes.

§. 9. 6. Fraflra eft Votentia qu<z non reducitar, nee rcdacenda eft in aft urn. 1. Indeed as the Pope is naturally uncapable of Governing all the Chriftian World, All Bifhops on Earth are much more uncapable as one Collective Voting Power ,but only

C **4 3

per partes in their feveral Limits. 2. How can I obey a Power that adeth not ?

§. ic. 7. Alas what abundance of Herefies have been Published fince the Six Councils which you own? yea, by Ranters, Quakers, Families, &c. in our times, befides Beckmans Catalogue of German Fanaticks. And yet what Universal Council, or Liter* formata of all the World, have given us fufficient notice of theif Evil ? How foolifhly have the Papifts done about Janfenianifms, the Immaculate Conception of the Virgin Mary, &c. to feek the Pope's Determination, if thefenfe of all the BiLhops of the World can be known to decide the Cafe . ? How many Herefies have been Condemned in Councils fince the Sixth Council, of which the whole Church hath no otherwife notified their fence (as in the Cafe of Philoponm of Images, of Ehpandus, and Falix, of Abbot Joachims Abeilard^i Gilbert Porretane, of Wecilo 5 of Berengarim, Wicklijfe, Hujfe} whether it was He-refie or not ? You fay , If I broach a Herefie^ the *Vniverfal Church will foon tell me where they are by Condemning it ; When Multitudes have been broached thefe lad Thou(and Years, of which thdfe in Abaffia, Syria, Egypt, Armenia, and moft of the Chriftian World, have never told us that ever they were Judged, or {o much as heard ? Shall no Bifihops or Provincial Council condemn new Herefies, but leave e.g. Swenkfeldiw , David George, Servetm, Pomponatim, Vaninws, 2nd a hundred fuch to pals for good Chriftians, till they hear from all the Bifhops of the World ? And what need General Councils be gathered to Condemn fuch, if we can know the fence of all without them ?

§. 11-

§. ii. 8. If one that cannot know the fence of all the Bjfhops on Earth, may ordinarily be a good Chriftian, and faved by the Scripture only , then iwhy mould they be fent to enquire of all the Bi-fhops on Earth , when a fure and nearer way is at hand.

2. And then fuch maybe of the Church and have Chrift's Spirit^that obey not fuch a Vicarious Church Head.

3. And if want at Promulgation nullifie the Obit* gation, that is no Governing Vicarious Soveraigu to all the Chriftian World, which cannot Promulgate his Laws to all. Neither I, nor any that ever 1 knew, can tell how to know the Minds of all the Bi(hops on Earth, or gather their Votes, fo as to rule our Obedience; If the Scripture could not be commonly made Known , it could be no common Rule; as it is not to them that have ic only in unknown Tongues.

i §.12. 9 What (hall fatisfie any Man that the Six Councils owned by you are the Ads of a Su-pream Vicarious Univerfal Church Power, and

no Other? butthofe, I. If the Pars imperans in Supremacy be (as Politicks fay) a Ccnftitutive Eflential part of the Society, then fince the fixth Council, the Church hath been no Church for want of an Effential part, if Councils were that part : But if it be all the difperfed Bifhops, the Head hath been in mtdd P&tntU, una&ive thefe Thoufand Years, as theSocinians fay thefeparated Soul is till the Refurre&ion, or as one in an Apoplexy.

2. This favoureth the Seekers, who fay that the Church this Thoufand Years hath been loft in the Wildernefs, or aileep.

Pi "3. The.

[ «6 ]

3. The fame Councils have done and undone * That at Conft. 1. in the beginning fet up Greg. Naz.. and in the end forced him to refign going about to depofe him-, which part was obligatory ? That at Ephef firft, was firft one, and after two, and Nefiorim, Cyril and Memnon^ were all Condemned, and after two of them reftored, and Joh. Anthch: and Cyril by Theodofim threats were brought to confefs that they had differed but in Words, and did not know it: Which part was Obligatory ? That at chalcedon confided of many, yea moft that had gone contrary in Ephef 2. and cried, Omnespeccavimm^ and fo did many others, and moft Bifhops were oft and long againft it after. That at Conft. de Tribus Capitul$s 9 is noted commonly as a meer Cheat and abufe put on Juftinian by an Eutychian, and condemned three dead Mens Words before at Chalcedon abfolved,fet the World (even Italy) into a greater Schifm. If you are fure all thefe are Univerfally Obligatory, prove it, and prove that no other are as much fo. Divers others were as numerous, and called by as good Authority. If you fay, as of Ephef. 2. they were Latrocinia and forced 5 I anfwer, No more than many others. At Conft. i. Naz.ianz.en tells you they raged like Mad Men: At Ephef 1. they fought it out even before the Emperors Commiffioners. Iheodofim 2d. ufed his over-ruling Power at both Eph. 1. & 2. What force was ufed in that under jPhilippkrti, and many others that erred and were more numerous than fuch as you receive. _ Sola navicula Fetri , faith Binius , fcaped Drowning at Eph. 2. fo Concordant were they all 5 What have you againft even Conftance and Bafil on your Grounds ? If you fay they erred, I grant it: and

how

[ "7 1 how fhall we know that none of the Six didfo ? It was not their Number nor Confem that proved them in the right. Tell us how to know the Councils that we muft obey from all the reft ? Is it by other Councils Teftimony ? that is, to run in a Vain Circle : How know we that the later is right other way than of the former ? Is it by Scripture or by Reafon. Tell us how, without fubverting your own Foundation, the Soveraignty of Councils.

4. Do you hold all the Six Councils ftill obligatory as the Rule of our Obedience and Communion £.g. 1. That at i\fae 1. and the Qwni Sex-tum at Trull forbid Adoring by genuflexion on any Lords Day, &c. And no General Council hath revoked it, but above a Thoufand Years after it wore out by degrees in mod Churches: And yet Thoufands of Chriftians are here to be denied Sacramental Communion, if they keep thefe Canons even in the reception of the Eucharift: and Hundreds, yea Thoufands of Chrift's Minifters Ihall be filenced, ejeded, and ruined if they will not Aflent and Confent fo to ufe them. How many Canons in the Six Councils can I name which do not now bind us?

§. 13. As to the work of Councils and Bilhops named by you 5 L As to our receiving the true Scripture from an Unrverfal Church-Governing Authority. 1. Pad's Epiftles were received other-wife. Yea, there is no mention of any part of the New Teftament that was not received till fuch Universal Government required it.

2. If I muft firft know the faid Church Authority before I receive the Scripture, how (hall I know it ? Not by the Scriptures h for that is fup-

pofed

pofed yet not received: If by the Afiertors Authority, that is to know they have it, becaufe they have it, which is the Queftion. If by fome foreknown Chara&er of Infallibility, what is it? un-lefs with Knot you come to the Miracles of the prefent Church, I know not what can be faid.

3. But is not the common Proteftant way (which you call Chill'wgwortUs) much furer ? 1. We firft receive the Matter of Fa6t Hiftorically, (that fuch Perfons^ were, and wrote fuch Books, and did fuch Deeds) from the Concurrent Tefti-inony of all CredibleLyVitnefTes. fome Enemies, fome Hereticks, the generality of Lay-Chriftians, Presbyters that in all Churches received and ufed them, and Bifhops alfo as credible entrufted Keepers of thefe Records: As we know the Laws of the Land, by Judges, Lawyers, People, and all that make up a full Hiftorical Certainty, and not from fome fore-known Univerfai-Governing Bi-fliops Judicial Sentence. 2. And the Matter of Fad being known by certain Hiftorical Evidence, I have fo largely lhevved how the reft is known in my Reafons of Christian Religion^nd Life of F^aith, <&c. that I will not repeat ic: Do you think th3t mod for any) Chriftians before they received the Scriptures, did firft otherwife know that all the Bifhops on Earth are by God authorized to be a Supreme Colledive Sovereign to the Church, and to judge infallibly which are the true Scriptures for all the People,and that they are now moft of them true Bifhops ? &c Which way are all thefe things to be known ?

We deny not that Minifters are by Oifice entrufted to keep, expound and preach the S. Scriptures : But we ufeagainft the Papifts herein, to

diftinguifh

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difKnguifh the Authority of a Teacher or Embaf-fador, from the Authority of a Judge •, and the Authority of an Official limited Judge, in propria foro^ from that of an Univerfal Judge to all the World. Indeed it is commonly granted, that it is proper to the Law-makers to judge of the fenfe of their own Law, fo as Universally to oblige the Subje&s: For it is part of Legiflation it felf, the fenfe of the Law being the very Law: Elfe Judges might make us what Law they pleafe, by expounding the Words as they pleafe. But the Power of Judicatures is limitedly to expound and apply the Law only to the decifion of particular Cafes that come before them.

If the Queftion be, Whether our Statutes were really made by thofe Kings and Parliaments whofe Names they bear ? And are not altered or corrupted fince ? How (hall we be fure ? By a Natural Certainty from fuch Concurrent Teftimonies as cannot be falfe 3 ***; i. The Judges have ftill judged by them --, and, 2. The Councellors plead them s 3- Juftices and all Officers execute them; 4. All the People hold their Eftates and Lives by them, and ftand to the Determination made according to them 3 5. The Records atteft them* And it is not poflible were they forged or corrupt, but that the Interefts of Multitudes would have led them to plead that, and appeal from the Corruption: And yet none of thefe named are Supreme Governours of all the Kingdom, who thus Hiftorically allure us.

4. It may be queftioned, What is the Law of Nature ? And it is known much by the Agreement of all Mankind, and that is known Hiftorically : But neither of them is known by any Humane

mane Soveraign-Authority appointed to Govern all the World. And fo it is in the prefent Cafe.

The Agreement of all Chriftians, Mipifters and People, Friends and Adverfaries, of contrary O-pinions and Interefts 5 contending againft each other about the Rule of their Expositions, is a full Hiftorical Evidence of Fa<ft, when no confidence Contradi&ion, even of Jews or Heathens, is made againft it.

5. It is notorious, 1. That regularly our firft Reception both of Creed and Scripture, is by Gods appointment to be by Children from their Parents, before ever they hear a Preacher, Dent. 6. and 11.

ThouJJialt teach them thy Children flying down and ri-fmg up y &c. And God will blels his appointed Means. Timothy learned the Scripture when he Was a Child. If you fay, Parents received it firft from the Church : Ianfwer, Our Parents regularly were to receive it as we did, even fromNtheir Parents, and they from theirs, and fo on to thofe that had it from the Apoftles, or firft Preachers. And all Parents are not a Colledge of Sovereign Rulers of all the World.

2. And private Chriftians by Conference convert many. 3. And thofe that have not their Faith either of thefe ways, ufually have it by the teaching of particular Presbyters where they dwell. And yet none of thefe are the Colleftive-Soveraign to all the Chriftian World; any more than Tutors in Law, Phyfick, or Theology are. Three and twenty Years ago I read moft that you

fay in a Tari* Dodor H. Holden's Analys. 5. fid. who

yet (though mixt with injurious pafiages againft the S. Scripture) acknowledged!, that it is by fach an Univcr/M Confent of all Chriftians, Lay and

Clergy,

\

[ 2.2.1 ]

Clergy, that we receive the Scriptures, that it is a

Natural Hiftorical Evidence that the Matter of Fad is refolded into, and not of Supernatural Infallibility by Authority. 4. And when Fine* Li-rinenfis turneth US to quod ab omnibus ubique & [em-per receptum est, and the Papifts that go with Hol-den lay moft on the Confent of all Chriftians, they never thought that the Laity through all theChri-flian World are one Univerfal Collective Sove-raign. Nor do you think fo of all the Confenting Priefls, while you appropriate this Colkttive-Sove-raignty to the Bifhops.

6. I would know, whether it be only the Scripture, or alfo our Chriftianity and Creed, which muft be received as from a Soveraign Church-Power ? If you fay it's only Scripture, why may we not receive the Scripture otherwife, if we may other-wife receive our Chriftianity, Creed and Baptifm ? But I doubt not but you will fay, It is both. If fo, then a Child (or Man) muft know and believe that Chrift hath authorized a Vicarious Soveraign Prelacy, before he can believe that there is a Chrift that had any Authority himfelf. 2. And he muft be fo good a Cafuift as to know what maketh a true Bifliop. 3. And fo well acquainted with all the World, as to know what parts of the Earth have true Biftops, and what they hold. And is this the way of making Chriftians ?

Perhaps you will fay, That Parents, Tutors and Priefts tell them what all the Bifhops of the World hold as a Soveraign Judicature. I anfwer, 1. If they did, Holden confefleth that the Certainty of Faith can be no greater than our Certainty of the Medium And the Child,orHearer.thac knoweiJi not tfc&hh Parent and Teacher, therein

faith

C 222, ]

faith true, can no mere know that the Creed or Scripture is true, on that account.

2. The generality of Protectants believe not an Univerfal-Governing Soveraign under Chrift, but deny it -, Therefore they never Preach any fuch Medium of Faith : And can you prove that thofe that are brought to Chfiftianiiy by Proteftant Parents, Tutors or Preachers, are all yet Unchri-flened, or have no true Faith ? 7. Why fhould we make Impoflibilities neceffary, while furer and eafier Means are obvious ? It is impoffible to Children, to the Vulgar, to almoft all the Priefts themfelves, to know certainly what the Major Vote of Bifhops in the whole World, now think of this or that Text or Article, (fave only confe-cjuently when we firft believe the Articles of Faith, we next know that he is no true Bifhop that denieth them. And it is impoffible to know that Chrift hath authorized a Soveraign Colledge, before we believe Chrifts own Authority and Word. But the Proteftant Method is obvious: viz.. To hear Parents, Tutors and Preachers, as humble Learners: To believe them Fide humand firft, while they teach us to know the Divine Evidence of Certain Credibility in the Creed and Scriptures ; and when they have taught us that, to believe Fide Divind, by the Light of that Divine Evidence which they have taught us: What that is, I have opened as afore cited^nd alio in a final 1 Trea-tife againft the Papifts, railed, [The Certainty of

Chrifiianity without Popery {] in which alfb I have

confuted your way : Behdes what I have faid in the Second Part of The Saints Rc&J and my \JMore Reafons for the Chriftian Religion^}

8. I cannot by all your Words underftand how

yon

you cm have any Faith, on your Grounds, i. You that renounce Popery, I fuppofe take not the Po-pifli Prelates for any part of the Soveraign Col-ledge. 2. I perceive that you take not the Southern and Eaftern Chriftians for a part, who are called Ntftorians, Etttychians or Jacobites. 3. I find that you take not the Proteftant Churches that have no Bifhops for any part, (for the Sove-raignty is only in Bifhops.) 4.1 find that you take not the Lutheran churches, or any other, for a part, whofe Bifhops Succeflion from the Apoftles hath not a Continuance uninterrupted, (which Rome hath not.) 5- And me thinks you fhould not think better of the Greeks than of fuch Protects, on many accounts, which I pafs by. Where then is that Univerfal Colledge on whofe Judging-Authority you are a Chriftian ? Sure you take not our little Ifland for the Univerfal Church. I would I knew which you take for the Univerfal Church, and how you prove the Inclu-fion and Exclufion.

9. I find not that the Univerfal Church hath fo agreed as you fuppofe of the Canon of Scripture, and the Readings, Tranflations, &c. Four or five Books were long queftioned by msny 3 General Councils have not agreed of the Canon : Bifliop Confms hath given us the beft account of the Reception of the true Canon : Provincial Councils have faid moft of this. Even the fulleft at Laodkea hath left out the Revelations: The Romanics take in the Apocrypha .• Many Churches have lefs or more than others: What Groinu him-felf thought of Job and the Canticles, I need not tell you : Nor how Auguftine and moft others ftrove for the Septttagm againft Jerome: And if

the

the Univerfal Judicature have decided the many Hundred Doubts about the Various Le&ions, I would you would tell us where to find it 3 for I know not. :.

§. II. Your fecond Ufe of the Soveraign Power, is to judge of the Senfe of Fundamental Articles of Faith % becaufe the Words may be taken in a falfe Senfe^]

i. This is very cauteloufly fpoken : Is it only Fundamentals that they are to expound by Soveraign Judgment ? How then (hall we know the Senfe of all the reft of the S. Scriptures ? And how will this end a Thoufand Controversies ? 2. And why may not the fame Means fatisfie us about Fundamentals, which fatisfieth us about the Integrals of Religion ? Yea, we have here far better help. The firit Chriftians Catechized and taught the Senfe of Baptifm before they were Baptized : They and their Tutors and Preachers taught the fame to their Children, and fo on : Baptifm and the Fundamentals have been conftant-]y repeated in all the Churches of the World-There are as many Witnefles or Teachers of thefe, as there are Underftanding Chriftians. And yet muft all needs hear from the Antipodes^ or know the Senfe of a Humane Soveraign of the World, before they receive them ?

3. Can this Supreme Colledge fpeak the-Fundamentals plainlier than God hath done, and than the Parifli Prieft can do ? Are they neceflary to tell us that Chrift died, rofe, afcended* becaufe Scripture fpeaketh it not plain enough > We know that no Words of Creed or Scripture, falfly un-derftood, make a true Believer. But is not that as true of a Councils Words, as of the Creed >

And

And are there any Words that Men cannot mif-underftand? Why hath [Filioque] continued fuch a Diftra&ion in the Churches, and Councils yet end it not ? To fay nothing of ©eom®-, anc { other fuch : Have we a neceflky of a Soveraigri Judicature, to be to all Men in flead of a School-mallet-, to tell them what is the meaning of Greek and Hebrew Words ? And could not oneOrigen or Jerom tell that better than a General Council of Men that underftand not thofe Tongues ? I muft confefs that what underftanding of the Words of Creed or Scripture, I have received, was more from Parents, Tutors, Teachers and Books, than from Soveraign Councils, or Colledge of Biihops, (though Dr. Holden fay he is no true Believer and Catholick that believeth an Article of Faith, be-caufe his Reafon findeth it in Scripture, and noc rather becaufe all the Chriftian World believeth jitj Ifhere is more skill in Cofmography, Arithmetic^ and Hiftory neceflary to fuch a Faith, than jl have attained, or can attain. I can tell E. g. by [Lexicons and other Books what *Jv* fignifieth io the Creed, better than how all the Biihops in the World interpret it by an Authoritative Sentence.

§. III. Your third Work of this Soveraign Power is, [Authoritatively to declare what Government of the Church was delivered by the Apoflles. ] i. As I faid of Scripture, we know fuch Matter of Fa<ft better byllniverfalConfentof allChriftiatis, and true Hiftory, than by fuch a Judicature of all the Bifhops'of the World. 2. But Proteftants do fo ftrongly prove that the S. Scripture is the entire Regulating Word of God, without defed: orfupplemenc by Unwritten Tradition, as that

Q. no-

f 226 ]

nothing is left out of it which is of Divine Obligation to all the Ckriftian World in all Ages : And therefore that all that the Spirit inftituted as Univerfally Neceflary in Church-Government, is there.

?. If it were not fo, this Gap of Unwritten Neceflary Supplemental Tradition, will let in, no Man knoweth what, befides Church-Power, on the like Pretences, 4 Tradition hath been oft pretended by General Councils againft each other, (as .1 undertake to prove.) 5. All that is not in Sc^pture of Church-Offices and Government,have been £o far new, or changed up and down, aspro-veth that the Church never took them as Univer-fal Neceffary Inftitutions of Chrift delivered by the Apoftles. I need not inftance in Patriarcks, and fuch like, nor fuch difference of Seats as Na-zianzLsn and Ifidore Pelufioia wifh levelled •, when if General Councils themfelves had been this Neceflary Church-Government, the Church had not been Three Hundred Years without them, (yea, and to this Day indeed J

6. As the King by his Laws, and by his Officers, Judges and Juftices, Lawyers, tfr. without another Vicarious Soveraign or Vice-King, doth tell the Subjects what is the Conftituted Government of the Kingdom, and all Official Powers, which they muft obey, fo doth Chrift by hist Written Law, and by his Minifters teaching us in] their feveral places, tell us what is his Church-* Government, without an Univerfal Vicarious So1 veraign.

7* When Leo the Firft called himfelf Caput tc* clejia Vniverfalis, and Boniface was called Vnivcr-

f*l JSifhop, (much more loi>g after for many Hun*

dred

[ «7 3 dred Years) fo great a part of the Empire judged the Roman Bifhop to be the prime in the Empire, and in Councils, and Prwciftum Vmtati*, as Ar-chbifhop Bromhal fpeaketh, as that it feemech then to have been the Major part of the Bifhops of the whole World, the Empire being then thfe far greateft part of the Univerfal Church: And even Salmafins (liberally) granteth that the Pope was not a meer Patriarch, but the Heads of the Patriarchs and Church Univerfal (in the Empire} de Ecclef. Snburbicar. prope fin. And I underftand not how he is Frincipium Vnitatis in a Governed Society asfiich, who is not Principitim Regens. But it followeth not that it was fo from the Apoftles, nor that it muft continue fo when the Empire is overthrown, or the Emperor will change it. If mod of the Church be in one Empire, and the • Prince think he (hould form the Government to j that of the State, (as the Chalcedon Council that . magnified Leo yet vvitneffeth) doth this make one j of his Subjetls Ruler of all other Chriftian Kings, or fubjed: the World to Foreigners ? Yea, and thac I when the Empire and its Laws are overthrown, j and moft of the Church is without the Empire, (enlarged more over other Lands. Muft we turn Papifts, if they can but prove thac once a General , Council, or the Major part of Bifhops was for them by Corruption, or Secular Advantage ? What Changes have the Majority oft made ?

§. IV. Your fourth Work of Univerfal Supremacy, is [To declare what Ordinances vrere received from the Apofiles^ as Imposition of Hands to give the Holy Ghoft^ and fuch others*

i. I acknowledge that Baptifm and the Eucha-rift were known by pradHce before the New Te-

ftament was written, and the continued pra&ice hath been as fure a Tradition of the (ubftance of them, as the Scripture it felf hath had : But it is all Chriftians, Lay and Clergy, that affaire us of this, yea Hereticks and Enemies with them, by Univerfal Hiftorical Concord, and not the Authority of a Supreme Univerfal Judicature : And yet it was all recorded in the Scripture, that without thofefure fufficient Records, the Tradition might not, as Oral or pra&ical only, be continued. So that all that is Univerfally Neceffiry is now in Gods written Law. And, if it had not been fo, the Papifts changes of the Eucharift, (which yet Holden with others pleadeth Current Tradition for) tell us how little fecurity we fliould have had of them. If there be more Sacraments than two in the Scripture, we will receive them: Or if more could be proved inftituted by Chrift, and delivered from the Apoftles, than the Scripture mentioneth, we fliould not refufe them: But we are periwaded there is no fuch proof. The Pa-pifts plead Scripture for all their (even Sacraments; and we quarrel not at the Name, but expecS better proof of all that is Obligatory to the whole Church on Earth, than an unproved Univerfal Judicature.

What Confirmation is, I now pafs by.

■§. V. Your fifth Work for the Soveraign Tower is, Judicial Sentencing (not Individuals ordinarily, but) by Dcfcription fitch as arc to be catt cut by Excommumcation^X *• This is not part of Judicial Government, but Legiflative : To fay, \_He that is impenitent in Drunkcnnefs or Hert 'fie , fba/l l?e caft out^] is the Penal part of the Law. And Gods Law hath already told us who (hall be

caft

cafe out; There are Sins enough enumerated to this ufe.

2. If all the Neceflary Do&rine and Practice be exprefled in Scripture, then fo is the Neceflary Caufe of Excommunication : For that Cauie is ^bringing other Do&rine , or Impenitence in breaking Gods Law. But the Antecedent is true : Ergo.

3. How happy had it been for the Church, if there had been no Hereticating or Anathematizing but for violating Scripture, Dodtrine and Law impenitently ? Alas, what Work have Hereti-cators and Anathematizers made in the Church ?

4. How know we what Curfes are valid, when General Councils have curfed per rices almoft all the Chriftian World ? And the fame Biihops in one Council curfed one party, and in the next the

1 contrary; and curfed their own Councils.

5- As there needeth no Vicarious Monarch of the whole World, (no nor of one Kingdom under the King ) to tell who ihall be Fined or Hanged, but the Kings Law as the Rule, and the judges and Juftices in their feveral Limits to pafs Sentence in particular Cafes; fo there needs no Church-Vicarious-Judicature of all the Earth, to judge who fhall be curfed and caft out: Chrifts Laws, land the Paftors refpe&ively m the feveral Churches, are enough; And in doubtful Cafes, and for iConcord, Neighbor-Bifhops in Synods muft Con-:fult.

§. VI. Your fixth Ufe of an Univerfal Sqpre-

|macy> is to make mutable Chnrcb-Larvs.

\ i. God is the only Lawgiver to all the World: Chrift to all the Church. We deny any fuch Church on Earth as hath an Univerfal Soveraign

C *1° 1

under Chrift, and can make Laws for all the Chri-ftian World.

2. How is Gods Law fufficient in [ho Geneve, if it leave out that which is to be commanded to all the World of Chriftians > How is Mans Uni-yerfal Legiflative Power proved, (any more than an Univerial Civil Soveraignty ?) Or how differed it from Gods?

3. Mutable Things are not of Univerfal Need pr Ufe : Thefe By-Laws (like thole of Corporations) are only the Work of particular Churches or Countries. £. g. One Tranflation of Scripture, pne Metre or Tune of Pfalms, &c. will not fit all the World that have feveral Languages, &c.

Upon the whole, I am more confirmed by longer Confederations, 1. That to aflfert a Sove-raign Vicarious Church-Power over all the Chri-ftian World, is to make a Church which Chrift never made.

2. And Treafonably to fet up an Ufurpation of his Prerogative.

3. And to plead for that which de fatto never was in being.

4. And to lay the Ground of heinous Schifm and Perfecution, by profecuting impoflible Terms of Concord and Communion.

5. And to make this the neceflary Medium of our believing in Chrift, or knowing his Word and Will, is to fubvert the Chriftian Faith and Scripture.

6. And as one Pope cannot poflfibly, through Natural Incapacity, Govern all the Earth in Religion, one Colle&ive and Ariftocratical Sove- j r.iign of ail the Bifhops on Earth, is fo incomparably rr.ore uncapable, that I wonder that any

Con-

Confiderate Man can believe it. Tighhu well tells us of the Novelty and Vanity of Heading all the Churches by General Councils.

7. And if the French, and the Councils of Con-fiance, and Bafd, and Cajfander, and Grotim, and iuch Papifts as fet Councils over the Pope, had not taken in the Pope as the ordinary Governing, Executive Head, to Rule by the Councils Laws, they had been far more grofs and incredible thaa the Italian Papifts, who prefer the Pope.

8. And that Civil Government may fo much eafier be exercifed by Officials than the Spiritual, that a Civil Monarch of all the Earth is far more congruous and poffible, than a Humane Vifible Church-Head under Chrift, Perfonal or Collective.

9. That if this was the Principle from which youdifputed at the Savoy, and in the Convocation, and from which our late Changes, and the filen-cing of Two Thoufand Minifters have been made, it's no wonder that the Effeds were fuch : But if ever we be healed, it muft be by other Terms and Hands.

JR. B.

Jan. 12. 1679.

This Feb. 13. Peing with the Bifhop again, he difclaimeth the Names of Supreme, Summa To-teftas Vicaria, as Invidious, and chufeth the Name

of \_a Ruling Cdliegium Taftorum Minifterialium^ who

are the Church, which is the Mother which all muft receive their Faith from and obey, and fo muft know their Confent.

Q.4 CHAP.

Chap. XVIII. The Fourth Letter to Brjhop Guning.

To the "LordBijhop of Ely. (T)r. Guning.)

My Lord,

T Hough I intended to trouble you no more by Writing, yet obferving how apt you are to miftake me, and becaufe time (heightened our Difcourfe 5 Left I be miftaken, and confequently mif-reported, I thus fend you the fum of what I faid to your laft, as far as it concerned me.

I. Whereas you are offended at my Applica-tory Conclufion, I muft ftill fay it , that [_ & if tbefe were the Principles upon which our Changes were made by your Endeavour 1661 and 1662. it is no wonder that Two th'oufand Minifters were Silenced andCaft out.J And is it more offence to you to hear what you did towards it, than to them and their Flocks to fuffer it ? Is this impartiality ?

II. My naming Holden as faying what you fay, was hot invidioufly to intimate that you differ not from him in any thing elfe ; but to tell you that thefe thoughts are not new to me , and that even a Papift pleading rather Hiftorical-Natural-Evidence in Vniverfal Tradition , than judicial <dn-thorhy, in this is further from the common Pa-pifts than you-

III. You are offended at my comparing Bijhops to Kings only in this refpeft, that they both go-• vern only their proper Provinces, and neither are

' Rulers

\

1 Rulers of all the World : And your reafonis, 'becaufe it intimateth that Bifhops rule like c Kings.

'Who can Difpute on thefe terms ? Did I not in the dating of our Queftion agree, "that it is not the Power of the Sword , but only Ecclefiaftical Power of the Word and Keys, that we Difpute of? Did I not (till profefs to you to fpeak only of this ? And doth comparing Princes Coa&ive Government with it/only in the extent , neither of them being over all the World , contradict this, or wrong you by unjuft intimations ?

IV. You take the words [ " Ariflocratical-<c Sup-ream Vicarious, under Chrifi , Legijlative~] to "be invidious, and you difown them $ 1. Be-" caufe they intimate a forcing Power like Princes, " 2. Eecaufe Chrift only is Supream.

But 1. It is not de nomine that we difpute, but de re \ and I underftand all this while that we had no other queftion to debate.

2. I dehred (till nothing more than that you would (tate your aflertion in your own words, that I might ufe no other : You tell me your own words are [Collegium Pafiorum] I tell you again, that nameth only the fubjedt Matter of the Power, where our queftion is de forma, what is their Power which we muft obey.

You next tell me [" It is a College of Pafiors " having a Minifterial, Ruling, Judicial Power over c< the Vniverfal Church"] I take up with your own

words : Only remember that before you aflerted a Legislative Power (of mutable Laws) and now it is but judicial! If fo,then we owe UOObedience to their Laws, but to their Sentence according to Chrift's Law : How then is obeying them the only way of Concord ? But

C 2J4 ]

But fay yoil , It is but mutable. Laws that they make f Anfw. And are mutable Laws no Laws.

And is he no Legijlator that maketh but mutable Laws ? Neither King nor Parliament will believe this.

But you fay, Canons are not Laws. I thank you for that Conceflion. So faith Grotius de Imp. fum. Potcft. If fo, then they are but either Counfels or Agreements, (Contra6fcs.) It is not de nomine that we contend. A Law , faith Grotius , is ReguU atlionum Moralium : More fully, A Law is the fig-nification of a Ruler s Will making the Subjetls Duty.]

If a Canon be none, then Litera formats are none: And where there is no Law , there is no Tranf-greflion. Then no Obedience is due to the Laws of the College of Bifhops. And then obeying them is not the only way of Concord. Authori-tas imperantis eft objettum for male Obedientia : you difown alfo the word (V ar simper an s) I take your own [Pars Re gens'] which to me is of the lame Signification as to Ecclefiaftical Power. Ju& re-gendi is that which I mean by Authority, and Dcbi-tum Obediendi, by Subje&ion. But I think that indeed authorized Paftorsmay make proper Laws, e. g. At what Places and Hours to meet: what Tranflations, Verfion, Metre, and fuch Orders to life; but only to their proper Subjects, and not to all the Christian World.

V. " You Copioufiy blame us for denying that cz Obedience to the IMverfal Church, which we " give to every fingle Paftor; and thought that I u owned no Power but Parochial.]

I tell you (till, i. I maintain that there were in the firft Age (and perhaps except two Churches, for the fecond Age and more) no Biihops diftind

from

C *35 ]

from Archbifhops but Parochial , and I defcribed them at large.

2. But though Cyprian and the Carthage Council (aid, iVewo noftrtim fe dicit Epifcopum Epifcopo-mm ; yet I deny not fuch as may be called drch-

bijhops. Would you but reftore Farijh Churches, or

at leaft make true Difcipline a pra&icable thing, 1 fhould never quarrel againft your Government.

3. I ftill tell you that I am for Councils, and that as large when requifite as they can^ well be made. And Paftors there agreeing, oblige us to obey their true Authority far before a fingle Pa-ftor's : For it is Author it as Dotlom ? and it is DifiiptiU Obedientia that is due: And a Teacher's Authority is founded in his Credibility , and that on his Skill -, Oportet dtfcentem credere: And a thou-fand Hiftorians, Philofophers, Phyfitians agreeing, oblige me to greater belief than a fingle one. And a Diflenters Angularity obligeth me to fufpi-tion and fufpeofion of my belief Befides, that God bindeth us to do his work in as much Love and Concord as we can : And the Canons or Agreements of Councils when Jufc do determine the Matter of that Concord.

4. But that which I ftill repeat to you, is, that 7 deny the being of any fuch Church as you tell me I muft necefTarily obey ; That is , one Ruling Mini-fterial College of Paftors over the whole Chri-ftian World. I remember no Proteftants that own fuch a thing but you, and fome fuch of late. Mr. Thomdike and Mr. Dodwell do imply it, buc they (peak not fully out. What an' unedifying way of Difcourfe is it for you fo Copioufly to call out for our Obedience, when we only defire you to prove that there is any fuch Governing

College

College to obey? I deny the fubjed of your Queftion, and you largely prove the Predicate. If you would fpend many hours to tell me, 1 inuft obey Gabriel the Angel as the Ruler of this Kingdom, / only beg of you to prove that he is fuch a Ruler, and then to tell me how / (hall know his Mind 5 will your Exhortation to Obedience profit me ?

VI. Your Copious inftances of difficult Texts of Scripture that need a fure Expofition, are no Proof to me, that Ergo There is a College of all the Bifliops on Earth that muft be the Expofitor. I told you the Eunuch, Aft. 8. was not fo re-folved of the fence of Ifal 53. It was not the Ancient way. A fingle Teacher may refolve a Doubter by Expofitory Evidence. An agreeing Provincial or National Council may do more without knowing the Mind of all the World 5 And many Texts will be difficult when all the World have done their beft.

VII. But you urge that no Scripture is of private Interpretation.

A. 1. All is not Private Interpretation , which is made by Perfons, Paftors or Councils, which arenot a College authorized to Rule all the Chri-ftian World (or Church.) If it be, 1. I confefs I never received one Article of my Faith, or Expofition of one Text of Scripture aright: For I never believed one of them upon [the Authori-tative-Ruling-Judiaal-Vniverfal Power of all Bifliops on Earth as an authorized College^} 2. And I know

not^ one Man living then that expounded) not Scripture by Private Interpretation 5 3. And I know not that any one thefe Fifteen hundred Years have not done the fame.

2. And

2. And it is certain that there is no Commentary on the Scripture yet written by the Univerfal ; College of Bifhops; And it's harder to deliver it down by Memory than by Writing.

Therefore all Scripture is in this fence of Private Interpretation ? yea , fuch Councils as are called General, have expounded little more than the Articles of the Creed (with fad diflention as to their Votes.)

But I confidently think that you follow a wrong ExpofitionoftheText, and that it fpeaketh not of \jm Efficient Interpretation] but \jin Objetlive, a Pa five j and not an ABive] Q^d. you muft not * interpret Scripture Prophecies narrowly and privately, as if they fpake but of fuch or fuch a private Perfon, that was but a prefent typical objecS of them : For holy Men fpake as moved by the Spirit, which looked farther , and meant Chrift to come] e. £. you know how many Prophecies are meant of David and Solomon proximately, and of Chrift ultimately. And you know what Gro-tins thinks of the proximate fence of \LA Virgin jha/i bring forth a Son.] And of If a. 53, &c. which

yet ultimately by the Holy Ghoit is meant of Chrift; and whether the Prophet himfelf knew it always, many doubt: Jofias or Jeremy may be meant as types, and yet Chrift Principal as typified : when David faith, My God , why haft thou forfaken me ? They pierced my hands and my feet: They divided my garments among th'em 7 and cajt lots for myvefture, &c) and fo many Texts cited St. Matthew , thefe are to have no Private Interpj tation as of the private Perfons, only the m Objeds; for the Holy Ghoft intended them to be Prophecies of Chrifts] when you bring me any

C *38 ]

Liter a format* from all the Bifhops on Earth for another fence, the reverence of their Concord will do much to make me forfake this.

Juft fo the Papifts, and too many others diftort that i Tim. 3.15. (which I wonder that I heard not from you J when the Text plainly calleth the Church, The Houfe of the living . God, and telleth Timothy how to behave himfelf in it, as a Pillar and Bafis of the Truth 3 it is but putting [The Pillar] for [a Pillar] and then faying, that it is not the title of Timothy, but of the Church, and fo it be-cometh ufeful to fome mens Opinions.

Therefore ftill that which I am more confirmed in by your failing to prove your Affirmative, is C* c That there never was inftituted, and never was <c exiflent, and is not now exiflent in the World any <c one Ecclefiaflkal .£/*/;#£ Perfona Colle&iva Civilis " or Governour authorized by Chrifi to Rule under " him all the Lhriftian World j( that is, all the Church) cc by Legiflat ion and judgment, or either of them, and u to Conftitute the Vniverfal Church vifible, as one by " relation to that One Governour ; Efpecially that all the Biihops on Earth Governing per lit eras forma-tas never were, nor are fuch a Power, nor yet as Congregate in an Univerfal Council-] If fuch a College of all Biftiops on Earth, ruling all the Chriftians on Earth by Content, be the Church which you mean that all muft obey that will have Ce ord, I fay, There is no fuch Church on £; 1, ncr ever will be before the Day of Judg-

liter ail his fure you cannot miftake the Que-

n , 7 . it is only of an Ecclefiaftical Power by

ind Keys. 2. It is not whether all Bi-

.ng by Parts in their feveral Provinces,

and

L 2 ?9 J and keeping Concord in convenient Meetings or Councils may be faid to Govern all the Church (as all the Magiftrates in England Govern all 'England in Subordination to the King.) But it is of One Verfona Ecckfiaftica in whom the Church is relatively called One, as Venice is one Commonwealth with relation to one Supream Senate,which ruleth the whole.

i. Shew me any Liter as format as of all Bifhops in the World before the Council of Nice, yea, or ever fince to this day ?

2. What need the Council meet, if all Bifhops could know each others Mind and Confent without it, e. g. Did they all agree about Eafter-Day before ? Or about the extent of Patriarchs Jurif-didions. 3. There was never a General Council in the World --, It was called General only as to one Empire : The Emperors that called them, had no Power elfewhere: The Subfcriptions flhew you that none other came •, yea, and but a part of the Empire. Few out of the Weft were at any great Councils.

4. Heticks have had as great Councils as ever had the Orthodox, and as much Confenting. And the difallowed have been as great as the approved 5 Sola navicda Petri, as I faid OUt of Binnhis efcaped Drowning at Eph. 2.

5. There never muft nor will be an Univerfal Council of all the Church hereafter , as I have elfewhere proved , And is the Univerfal Regent Minifterial Church extinft thefe Thoufand Years ? How can we obey a Power that is not ?

6. But you fay, I confefs that the Roman Empire

was [even Parts of the Church : Anfw. Your hafte

overlooked my exception of the Empire of Maf-

M

[ 240 3

ft* , which Brierwood faith, is now as great as Italy, Germany, France and Spain : and was incomparably greater heretofore ; And you may

gather from Damianns a Goes , Alvarez , and efpecially Godlgnum de rebm Abafliwrum , that , they had ChrilHanity from the Eunuch mentioned Aft. 8. And it's certain that their cafe was much unknown to Rome it felf, till the Portngals and Oviedos late accefs. And though now they give fome Preeminence to the Patriarch of Alexandria, that is but iince the Banifhment of Neflorins and Dkfcorm , who thereupon carried the Intereft of their Parties without the Empire into other Lands. Of Abaffia fee more in Ludolphus fince come out.

7. Either this Vnnm Collegium Omn'utmEpifcoporum muft rule the Church Univerfal by a Major Vote, or by Confent of all Bifhops in the World. If the former, where (hall they meet to Vote ? who ihall' gather them ? how many Years or Ages will it be doing ? How (hall all Chriftians know that they are truly gathered ? Shall we, till we know the Major Vote of all Biihops on Earth, fufpend our Obedience ? and have no Faith, no Concord till then ? If all muft Confent, or almoft all, the cafe will be ftill harder, how to procure, and how to know it: May the Heretick keep his Herefie till all the Bifhops on Earth condemn him per literas formato6,ov otherwife ? When e.g- the Neftorians or Eutychians or Monothelices have the greater number of Biihops one Year or Age, and the leffer the next •, Is Bifhops Confent the determining ruling Power ?

\$. Either this One ruling Church is neceffary in all Ages ; or only in fome, or ac leaft theexer-

cife

c ife of their Power : If in all, the Church is ex-'tinft or ungoverned /either thefe 1500 Years, except during your Six Councils, or all the time that we have had no Univerfal Government by them : If but in fome Ages, why not in the relt as well ? And is not the Church dill the fame thing in fpecie, and for the fame ufe and ends.

VIII. You fay all Herefies are Condemned al--eady. ^nfw. 1. Yes, Virtually by God's Word, Rett urn eft index fui & Obliqui. 2. But if you fay A finally in their form, How great is your Miftake I The Devil could invent a Thoufand more yet. My long Catalogue of Errors to be forbidden in ny Book of the Churches Concord will tell you of :now that are too poffible.

2. If the ufe of your Ruling Church ended fo ong ago, why doth not the Church end ? or low are we to be Governed by it, when it doth iot Govern ? I never heard from it fince I was >orn by any Liter* format*. To fay, Imuftobey he old Canons, is to fay I mud obey a Govern-nent that was, and not one that now is and Go-lerneth. The Pope I could poffibly fend to: Old Councils I can read : But how to hear from a pollege of all the Bifhops on Earth, that never pg or hear of one another or me , and that are >roken into fo many Sefts, I know not. I have ay felf, with fome Wile and Able Divines, beaded the Caufe that you Plead for, to try vhat they could fay to me : And they anfwer me vich Laughter, as if I were Diftra&ed for talking ♦fall being Governed by all the Bifhops on Earth, S one ruling College by Confent or Vote.

IX. You lay much ftrefs on the Church, being Our Mother,). And Solomon faying, [Obey tU L**>

R tf

f 241 ]

of thy Mother} ~An[xo. 1. You may poffibly believe that Solomon by [Mother] meant an universally Governing College of Bifhops] but when will you prove it? 2. You cannot name one Text that I know of that calleth the Church [our Mother] except^/. 4. 26. And there 1. You fuppofe that by [ Hierufalem which is above ] is meant the Church which is on Earth: which I know many others think : But it is uncertain. 2. And when will you prove that by Hiernfalem, is meant your Ruling College. 3. Or that it fpeaketh of any one Univerfal Government. The word [Mother] is a Metaphor : And Similitudes prove nothing but the Point of Aflimilation. The Text exprefly faith that It is called our Mother, becaufefhe hath many Children. But thefe Children are not begotten by All the Bifhops in One Voting College, as Univerfal Rulers, but by particular Pa-ftours. And fo that one Church of Chrift hath many begotten and ruled per partes.

X. You ftill lay much on [The Nation that will not ferve theei (liallPerijJj] And you bring three or four Fathers to prove that fpoken of the Chri-fiian Church. And you fay ftill the Church is no where taken for Chrift.

I anfwer, 1. As the Kingdom includeth the King and M.grates as the only Governours, fo doth the Church include Chrift and his Minifters; 2.. I believe that it is meant of the Univerfal Church : But three Fathers Interpretation or threefcore is a Private one compared to your College. 3. All Power is given to Chrift: Princes are his Minifters. Infidels that are Converted to ferve the Church, muft ferve Chriftian Magi-ftrates as well as Bifhops. And it's as likely to

be

be fpecially meant of Magiftrates: For Biftops deftroy not the Difobedient, nor fo much as Excommunicate the Infidel World : What have w£ to do to Judge them that are without ? But Princes conquer and deftroy refiftingEnemies. So that this Text will no more prove One ruling College of Bifhops over all, than one Monarch or College of Kings to rule all the World 5 nor fo probably.

4. The Nations ferve the Church, 1. Wh&i they Obey the King of all the Church , 2. and his Univerfal Laws. 3. And his Officers ruling per partes in their feveral Provinces by Word and Sword. 4. And ferve the good of the whole, as the end of Government : Stretch the words on any Rack that is not againft reafon , and befides thefe four, you can never prove one Univerfal ruling College.

XL You fay, Cod is not the vifible Head of the World , and Men have accefs to Kings , but not to ChriSt. J Anf-w. God is the King or Supream Governor j of all the World 3 and you have no more vifibld 1 accefs to the Father than to the Son: And particular Paftors are as acceflible as Kings \ And Church Government, which like a Phyfitian 9 or Tutor, depends on perfonal Skill, may much lefs be performed by abfent Men 1 at the Antipodes* than Civil Government.

XII. But it's faid, XJt $ the whole Churches reception of Canons, though Councils be not properly Vni-\ verfaly that maketh the Obligation VniverfaL I Anfw. If they bind not by the Impofef s Powers they were not received as binding Univerfally • If Reception be the Obligatory h& 3 Subjection

is Government, and Lay Men and Women govern by receiving. And I have proved how mutable and how uncertain Reception is: They fay all the Church was againft Adoration by genu-1 flexion on the Lord's Day , and for Milk and Honey ? and the white Garment in Baptifm : And yet particular Churches laid them down before any Univerfal Judicature allowed it.

XIII. Qu. Jf yon know that all the Bijhopsof the World receive any DoEtrine or Tratlice as needful or good, will not yon dofotoo? and do you not fo receive the Creed and Bible ?

stnfw. i. I receive the Laws of the Land only ^s authorized by the Law-givers : But I know them to be the fame Laws that the King and Parliament made, by the concurrent Teftimony and life of all Judges, Lawyers and People of the Land, (and Proclamation by the ProclaimersJBut I know them not by my obeying all thefe Judges, Ju dices and People as one authorized College, that is under the King to Govern the whole Land : So here , I know the Writings of Homer, Virgil, Cicero, to be theirs the more confidently by Univerfal Tradition: But not becaufe I believe that all the Witnefies in the World that have fo received them , are Commiffioned to be Rulers or a Judicature to the World \ I receive Divine Truths as Delivered in the Creed and Scriptures, as from Chrift and his Apoftles, efpecially Commiffioned and qualified to teach all Men whatever he commanded them, and this by the hand of my Parents and Paftors; and fince I underftood Hiftory common confent puts me the more out of doubt of the Matter of Fa& , that thefe are their true .Writings and Do&rines: But not from the Bi-

fliops,

ihops ] as one College Commiflioned to rule ail the World or Church on Earth. And alas, how few are fo well verft in Hiftory as to know much of this.

To know what is received now ab omnibm ubiq; is too hard : But to know the femper is much harder efpecially when the Filioqy and the ©aW®-, and many fuch like, have had more for them in one Prince's Reign, and more againfl: them in another, and fo off and on; and to knowwhich had moft was impoffible, to moft Chriftians: How few know at this day whether the [Filioq^] have more for it, or againft it? Not 1 3 nor any Traveller that I have fpoke with.

XIV. u But you would not for a World, be guilty of u faying what I have written of Councils ; 1, As// " they were to be abhorred for their Faults, 2. You ; cC iay, How great Matters the Articles of two Natures u and Wills and of one Perfon are , and no fmall nor 4 e ill" wordy difference.

ifld'Ij Anfw.i. I can mention Mens Faults without i)|!abhorring them, I honour them for their good, 'and am for the ufe of needful modeft Councils of good Men.

2. I doubt not but the Matters determined

rioraljwere weighty : But how far Perfons wronged and

rm^lmifunderftood one another, and ftrove about

words when they meant the fame thing, I have

not nakedly faid, but proved to you. When Theo-

iofim forced by threatning Cyril and Johannes An-

\ioch. zndTheodoret to agree, did they not confefe

that they had wrongfully anathematized each other,

ind were of one Mind, and did not know it? Have

icirfffl?r not proved to you that Ne/lorius denied two

#&- terfons ? a;nd that Cyril oft afierteth but one Na-

W\ ; R 3 - cure

\e com' mv Par

m

ture after the Union ? Do you indeed think that [One] and [Two] are words that have but one fignification ? Have I not proved the Ambiguity, and the Mifunderftanding of each other in too many ? But O how hard it is to be Impartial and to Repent, when Contentious Bifhops in Councils have notorioufly torn the Churches,drawn ftreams of Blood, Curfed and Reproached one another, and Curfed that Curfing it felfand their Party the next change, and have overthrown the Empire, and fet up the Pope by ftriving about Jurifdiftion and hard words, who iliall be greateft and wifeft, muft not this which cannot be hid be lamented ? If Cyril were but half as bad as Job. Antioch. Tkeo-daret, Ifidore^ Pelufiota^ Socrates and Socmen, &c. make him, bow partial were his Admirers ? But I fee it is as hard for Bifliops to repent as other Men,when their Self-efteem and Dignity feemeth to themfelves to entitle them to the reputation of San&ity and Innocency : And if they divide the Chriftian World as wofully as the Weft and Eaft, and the Abaflines, Copties, Jacobites, Neftorians, Armenians, Proteftants, &c. are divided at this day, orfhouldthey Silence Thoufands of Faithful Minifters of Chrift for not Sinning,or for Nothing, and bring thereby Confufion and Schifms, among ferious Chriftians to the hardening of the Prophane and Hereticks, it will feem to fome a more hei-npus Sin to name their Sin,and call them to Repentance, than in them to commit it. And yet one may name the Sins of a Thief or Drunkard , and call him to Repentance without blame. But have I feid half fo ill by them, as they faid by one another ? They anathematized each other, but fo do no: I by them s What fay I worfe of the firft and*

beftl

CM7 1 beft of your Six Councils than Eufebius and Con-ft amine {aid of them, when he burnt their accufing Libels againft each other ?

2. What fay I worfe of the firft Council at Constantinople than Greg, Naz.ianz.cn faith ? I do but recite his words and the Hiftory ? Did they not kt him up in the beginning, and pull him down at the end? (and for what)?

3. What fay I of the firft £/>k/~. Council but what the recorded Ads do tell us ? How they divided into two Parts, and each Excommunicated the Leaders of the other , and the Orthodox Part fought with the other notwithftanding the Endeavours of the Emperor's Lieutenant to have kept the Peace 3 and yet when they had done, found that they had been of one Mind, and knew it not, (except Neftoripu. ) And how much hand a Woman had in it againft him, the Hiftory tells us-

4- Have I faid fo much againft that at chalcedon

Ss the many Councils that anathematized them id ? or more than they faid of themielves when they cried Omnes Peccazimw for Voting with Dio* Teams and the Eutychians at Council Epb. 2. I would fain know, when as the greater Part of the jEmpire and Church was againft this Council, in the days of Zeno, Bafilifcus , and AnaftafiM , by vvhat means every Chriftian fhould then have Known the fence of the Univerfal Church. Ac Jerufalem the Orthodox rebellioufly refifted the Emperor's Lieutenants, and put them to flight in defence of this Council ("following a Monk that compared the four Councils to the four Evange-lifts) and fent the Emperor word that they would Ipend their Blood for it: And yet even there, bell 4 fere

C 148 ]

fore, the prevailing Part had condemned it. Ac Amiocb the Bifcop and Monks fought it out to fo much Blood, that the Monks Carcafles could have no Grave but the River Dromes : At Constantinople and Alexandria the Matter oft was little better. Are thefe things indifferent or jefting Matters of fmall Infirmity?

5. And the 5rh General Council Con ft. 2. was thought long by a great Part of the Church to have contradi&ed the 4th de tribu* Capitals, and was fo much difowned, that even remce^LignriaJftriaficc* renounced the Pope and Roman Primacy for Owning it, and chofe a Patriarch at Aqulleia to be the Primate inftead of Rome ; which long continued, till Sergim reconciled them.

6. And that Condi. TrulUnum called Qmno-Sextum which you own as the fame with the Fifth, is difowned by the Roman Party to this day, and accufed by them to have been Mono-thelites. (Vid. Binnium) And yet faid to be the fame Men who were the Second Const. Council : And fo they make that Second alfo to have been Monothelites.

6. And the next, Con ft. Third were condemned by the Seventh General at Nice , as heinous Sinners for condemning Church Images, and even Helviav, with other Lutherans, call it Synodam Iconomachicam quam Oecumenicam dici voluerunt. And I think that the Church of Rome difovvneth the Dodxine both of it and the Second of Nice, which hath agreed that Chrift's Body is not fle(h in Heaven.

. Now I would know while thefe Councils thus

anathematized each other, or lamented their own

ibrmer Errors, as Voting by Fear or Miftake,

■ ■ . and

L M9 J and while moft of the Bifliops declared againft any of them as they oft did, and when Heradius, Vhilippictis or other Emperors were Monothelites, and the Major part of the Bifhops followed them, how common Chriftians fhould know whom to Obey.

XV. I remember that you alfo pleaded Chrift's words, Hear the church] But he faith alfo, [Tell the Church'] even the fame Church which we muft Hear. And verily here I am utterly at a lofs. Chrift I know and Paul I know fhould be heard, but who are this one Univerfally ruling College for me to to hear ? yea, the Pope may.be told and heard 5 but how to tell or hear a College that dwell all over the Earth, I know not, I cannot hope to live long enough to fend to , or

hear from Abaffia , Armenia , Syria , Mengrelia ,

Georgia, Ctrcaffia, and all the Greek Churches, and to Mexico, and perhaps the Antipodes 5 nor do I think our Salvation lyeth fo much on our Skill in Geography, that we muft know that there are any fuch Countries in the World, nor a Rome or nConftaminople, &c. And I cannot think that moft of the World, will ever hear that there is fuch a Man as I in being ; nor that one of a thoufand of the Bifhops ever hear the Names, or know the Opinions of all the reft , or of the one half of them : And if I were rich enough to hire a Meflenger to go all over the Earth , and were fo foolifh as to hope to live till he returned , I muft take their Votes on the Credit of the Meflengers Word, which is a fandy Ground for Church-Communion and Salvation. Nay 5 I cannot hope to live to fee 2 General Council, much lefs to fee the end of it,

and

C 250 ]

and to be certain of their Votes and Sentence: And if I knew that I had all the Bifhops on Earth for one Opinion, I am not certain whether moft of the Presbyters (being an hundred to one; be not againft them ; and in England the Presbyters are part of the Convocation, which is the Repre-fentative Church. Had I lived on Earth when the Council of Nice was contradided at Sirmmm, Ari-minuwy Tyre, Milan, and the World groaned to find it felf turned ArHan : Or when they were A-nathematizing each other, and fighting at the firft .Epfc. CouncihOr when the 2d Nkene were condemning the fecond Con ft-. Or when Vigilhts was dragged by a Rope at Con ft. by Juftmans Command, and the Patriarch of Aqdleia fet up againft Rome ; or when the TVW/.Canons were made by Men now called Monothelites ; or when innumerable Mono-thelite Bifhops met under Philippic™, &c. I could not poflibly have told how to know the Governing Judgment of the College of Bifhops that live all over the Earth. Nay, when you own no Council fince the Sixth, why will no Importunity in-treat you to tell me, whether for thefe Thouland Years laft the Univerfal Church was Governed by one College, and what Governing A<3 this Col-ledge hath fo long exercifed over all the Chrifti-an World ? Ana how it was known ? And whether their Liter* formats are to be found written ? And where? Or are only tranfmitted to all the World by Memory ? and by whofe Memory ? and of whom we may all enquire of them with certain Satisfaction ? Or whether the Church hath been this Thoufand Years no Church, or Ungo-yerned.

You fay the Cornell at Frankford condemned that

C Z5TI ]

at Nice: How (hall I know which the College owned at the time of the fitting of each Council ? How few Councils were ever fo great as that at BafiU Can you tell me how to be fure whether the College be more for it or againft it at this day?

Bear with me for telling you, that if I had not found that you are a Man oifirong V affirm*& full of

your felfy and of undonbting Confidence in your Appre-benfionsj I (hould wonder how fo Studious, Learned and Sober a Man could poffibly take either U-nion, Communion, or Salvation, to lie upon Mens Belief of, and Obedience to fuch a College as all the Bi/hops on Earth : And if you take the Creed to mean this as the Holy Catholick Church, I fhall not wonder if you take me, [and almoft all the Proteftants that ever I knew or read,] for Here-ticks 5 and having twice admonifhed me, and not convinced me, if you avoid me, and fhould not only Seventeen Years filence me, but banifh or burn me, if you are for fuch execution upon He-reticks; or at lead take me, and all fuch as I, to be intolerable, and ufe us accordingly.

XVI. I will fum up the Difference between you and me in a Similitude. All Power in Heaven and Earth.and all Judgment is given toChrift. The Creator's Government by Civil Rulers he changeth not, but is now their Soveraign King. His Church he Governeth as a Saviour and a Teacher, and their Heavenly High Prieft : It is his School, and we are his Difciples; I fuppofe that God the Father andChrift is the only Rightful, Univerfal, Civil and Church-Monarch, and none elfe can give Laws, or exercife Judgment over the whole Earth ; but that Magiftrates and

Paftors

C # ]

Paftors are Commiflioned by God to their feveral Provinces, Governing the whole only per panes between them ; and God, as the Monarch, ma-keth them fuch Univerfal Laws as they muft Rule and be Ruled by. And that there is no more proof of one Ecclefiaftick Humane Judicature to Rule all the World, than of one Civil one, and lefs probability : But that Princes and Paftors muft do all by the beft Advantages of Unity,Love and Concord, and keep fuch Synods and Corre-fpondencies as are neceflary to that end; I fup-pofe that every Kingdom hath its own King and Inferiour Magiftrates Ruling by their feveral Courts and Circuits, and by the Kings Laws •> but not Ruling all the Kingdom as one College of a Voting Synod of Judges, Jufticesand Majors. If Senates have any where a Supremacy, it is from the peculiar Conftitution of that Commonwealths and there is no Inftitution of a College of Kings for one Monarch) to Rule all the Earth: But their Unity is centred in God that is one.

I fuppofe that the King hath ordained that all Free-Schools in England, Scotland and Ireland, fhall have each their proper Schoolmafters, one to a fmall School, and to a great one a Chief Mafter, with under Schoolmafters; and he hath made an Order that therv fhall teach E.g. Lillys Grammar, and faithfully perform their Truft, or be put out by them that have the Power : And if any School-Diffiam \ occur they may do well to con-fult for their Mutual Help.

But you feem to add, g. d. as if, i. All the World is one Humane School, though under feveral Ki gs 2. None is a Member of this School that is not under the College of Schoolmafters

that

that dwell all over the World, and never know one another, and that doth not live in Obedience to that College. 3. All thefe Schoolmafters of the whole World muft meet by themfelves or Delegates in General Councils. 4. All Schools muft receive Canons from thefe Councils, and be judged by them, and bring their Accufation (at leaft Appeals) to them, from all Nations of the Earth. £. All the Schoolmafters of the feveral Kingdoms muft hold National Aflemblies in thofe Kingdoms [or Provinces] as a College of Governors to the whole Land. 6. AThoufand, or many Hundred or Scores Local particular Schools muft be Schools but equivocally fo called, and have all but one proper Schoolmafter, who alone muft have the Keys of them, and judge of each Scholar that is, 1. admitted, 2. corre&ed, 3. or put out. 7. All thefe Schools under this Diocefan Schoolmafter (hall have his Ufhers, (and no proper Schoolmafters) who fhall have Power to teach thofe that will learn, and to tell the proper Schoolmafter, (per-paps One Hundred, Eighty or Twenty Miles off) bf every Boy that deferveth to be corre&ed or put out. But none of thefe Ufhers fhall have Pow-?r, 1. To judge whom to take or refufe, or what (toys to correct, nor to corred them till com-nanded by the Diocefan Mafter: 3. Nor to put )Ut any till he bids him: 4. Nor to forbear cor-e&ing or calling out any when commanded, hough he know them to be the beft. I think this, 1. Depofeth all the Inferiour chools, and robs them of proper Schoolmafters, 'hich are their due. 2. And depofeth the Ufhers, iat fhould be moftly Schoolmafters. 2. And laketh School-Government an inipoflible thing,

while

while one only in a Diocefs is to ufe that which he cannot do. 4. And thereby overchroweth Learning , and introduceth Barbaroufnefs. 5-. And bringeth in a new fort of Diocefan Schoolmafters* who will undo the Scholars and themfelves by undertaking Impoffibilities.

But I difallow not, 1. A Chief Schoolmafter in each School. 2. Nor needful Overfeers or Vi-firors to fee that all Schoolmafters do their Duty. 3. Nor that the King and Jtfftices keep them all to their Duty, and make Laws that they truly teach the Sacred Scriptures, and corred: thofe Schoolmafters who by their Inefficiency, or Un-faithfulnefs deferve it.

Again, I tell you, 1. Make us no Univerfal Governor but Chrift. 2. And reftore the Power of necefiary Difcipline to the Pariftv Churches, or at leaft make Chrifts Church-Difcipline a poflible practicable thing, and you will reconcile many Nonconforifiifts to you. But to fay only one Schoolmafter* with meer Teaching-UQiers, fliall Govern many Hundred Schools, or one Bifhop many Hundred Churches, or rather Oratories and Chappels that are made but parts of one true Church infim* fpeciei 5 this is in Englifh to fay,j| that there (hall be no confiderable Government off fuch Schools or Churches at all, and to put iti down on pretence of having the Power to do fei And yet by the Charity and Juftice of many thad now Write and Preach againft us, we are all un-j ruly, intolerable 9 rebellious Schifmaticks, ant againft Bifhops, for defiringmoreBifliops, at leal one to every n*fc, or Corporation, that Difct, pline might be a poflible thing, I have in mmi Tears (of Liberty) tryed without Rigour fcjmucli

as all Church-Canons agree to be neceffary, in a Congregation that had n6t Three Thoufand Souls, and was unable for it with the afliftance of Three Presbyters, when one Parifli about London hath Thirty Thoufand, and Forty Thoufand, if not Sixty Thoufand Souls, and moft, or many, far left Governable.

XVII. The Effentials of the Sacred Office are, i. Power or Right 5 2.. Obligation to 3 3. The Work. 1. The Work, you fay, is to Rule thq Church Univerfal on all the Earth, not only fe-paratelyper partes, but ZsVnum Collegium, which is Vna Perfona Politica. 2. The Power is Jus Re-lendi. 3. The Obligation maketh it their Duty.

The Apoftles were fent firft to Preach the Go-fpel to every Creature, or all Mankind, and make i:hem Chriftians* and after to Teach them all Chrifts Do&rine and Law, and to Rule them by Paftoral Guidance thereby. > 2. If the College of Bifhops be their SuccefTors, kre they bound to that Work in uno Colkgio, which the Apoftles did each one apart ? That is, deliver thrifts Commands,and guide the Churches. If,yea, ire they not bound in uno Colkgio, to Preach to all Ihe Heathen World ? And then, are they not guilty of the Damnation of moft of the World for Jiot fo Preaching to them ?

3. If you fay that it is only a Regiment that they jtnuft do in uno Collegio, or per Liter as format as, do you not make the whole Paftoral Church guilty of perfidious Negligence, (as a Paftor would be, that jbever guided his Flock) for not at all performing jany fuch Government ? What one A& of Government hath the College performed in our Age ? qv in the Age foregoing ? or in any Age according

ding to your felf fince Confiant. Pogonatus his fixth (or feventhj Council? And was it only the Church of thofe Ages that was bound to Govern ? Then it was they only that were Authorized, or had the Office and Power: For Obligation to the Work (though not ad hie & nunc) is Eflential to the Office as well as Authority ■ Or will the Performance of the Bifhops of the Fourth and Fifth Centuries excufe all that fucceed them to the end of the World from any Performance ? Why then not from all Paftoral Guidance? And are they not then degraded ?

XVIII. We are againft Singularity in Matters of Faith: We believe that all Chrifts Church (hall never err from anyone Eflential of Chriftianity or Communion; elfe it would thereby ceafe to be a Church : But we believe General Councils (fuch as the Empire had) have erred fo far as to condemn each other of Herefie. We perfwade all Men to believe as the Church believeth 3 that is, to receive that from the Apoftles, quod ab omnibus ubique & femper receptum fuit, which the Church received and delivered as from them with known common Confent, and to fufpeft odd Opinions, Novelties and Singularities.

But Proteftants againft Papifts commonly ufe thefe Diftin&ions : I. Authority of a Governor by Le-gi/lation, and Judgment, or either, is one thing. 2. Dottoral Authority (like a Fhilofopher in a School of Confenters; is another. 3. The Authority of Witnejfes (which is their Obliging Credibility) is another. 4. The Authority of a Steward, or Keeper of Records, is another. 5. The Authority of a Herald, or Cryer, or Mejfenger, (to pub-

lifli Laws) is another. 6. And the Authority of

Comrdlori

t^7]

ntratim in Mutual Self-Obligation, is anc£

fer.

Accordingly they hold, i. That there is no one.

IUVerfal,/&^i Governour, or Summa Potefta* Ec-

tfaftjca , to Rule the whole by Legifiation or'

tdgmnt, Vtrfonal or CoII&live, but Cknsf.

a. That there is no one Perfon, Natural or Po : ical, that is bound or authorized to be the. lube* of the whole World or Church ; but that I Paftors mult Teach and Guide in their feveral bvinces.

3. That the larger and more Uhcontroiiled the sftimony is, the greater is the Credibility and jthority of-the Witneffes: And therefore if all e Churches in the World, as far as we can learn, 7 :ee, de fafto, that thefe t are the Books, Do-jines, anjj pra&ifed Ordinances which they re-: .ve<J > and efpecially when Hereticks or Infills, and Enemies that would gainfay it, cannot jth any probability , we thus receive the faid ioks and Practices, (as Baptifm, &c) ex Antho-jtf/e Teflinm y and not ex Authoritate Judicis Rett is ; or elfe Lay-Men, (fuch as Orlgen^ when

I was a more credible Witnefs of the Text than 1 Hundred unlearned Bifhops, and fuch as Hkrom % at was no Biftiop, of vvhom I fay the fame) yea, d Women, yea Hereticks and Infidels, (fuch as iny, &c.) would be Church-Rulers.

4. All Paftors being by Office to Preach Chrift V /ord, and Minifterially Officiate accordingly, e thereby efpecially intruded with the keeping

• thefe Sacred Records, as Lawyers while they, lily life-them, are with the Laws, and thetlni-;rfal Teftimony of fuch Officers is the mod cre-ble p;irt of the Witneffes Work 7 of if not U-S niyerfali

niverfal, the more the betten 5. Every Paflor i'sfc as a Cryer to proclaim Chrift's Latos. 6. And in Circumftances left to Mutable Humane Determij

nation, the more common Confent (Ceteris parii km) the better. And this is the ufe of Councils j this is enough: But the Proteftants that I have known and read, do make it our firft Controverfidj with the Papifts, Whether Chrift ever Inftitutecj any one Head or Ruling Power over all the Church under'hhnfelf? And, 2. Whether Pope or Coun cil be fuch ? Both which they deny.

XIX. If you have not read it, I intreat yo read in the Cabal-SuppiementKing Henry the VHtf Letter to the Archbifhop and Clergy of the Province of York, where you will find, «$■ 1. Your cited feeming Contradictions of Scripture, anfwer ed by ufe of Speech and Reafon, without any U-niverfal Judicature. 2. That Die Ecclefm cannot be meant of the Church Univerfal. \ 3. That the Univerfa! Church hath no Head or Governor but Chrift, but the Clergy fubferve him, as Minifters by whom he giveth Spiritual Grace, and qua Spirits a^untur libera fum, & nulla Lege aslrwguntur 5 and if the Teachers do their Office with fcandal, Magiftrates muft punifh them,and that it is the Ec-

clefia qua, non Constat ex bonis & malis, which the King is not the Head of: But that in Spirituals, as the word fignifieth Spiritual Perfons and their Goods and Works, and the enforcing the Obfervances of Gods Laws, the King is Head : And the reafon of the word \Jiea(£\ notably vindicated, with much more.

XX. I crave your Pardon both for the Prolixity and Boldnefs, while I add this Qyeftion, (not as accufing you of Popery, Perjury or Difloyalty?)

How:

[ *?9 3

low can I be cleared from the guilt of Perjury," nd Difloyalty, if having taken thfc & Oath of .upj-emacy, and fubferibed according to the Ca-ons, &c. I (hall plead for the fubje&ing of the Cing and all Subjects to a Foreign Power in Spirt-nals? when the Oath difclaimeth it> and the '*ff.I.faith,That[># Vfurped and Foreign Power hath

0 Efiabli(hment or Ground by the Law of God, and

1 for moft juft- Caufes tahgn away and abolifl)ed y and berefore no manner of Obedience or Subjection with-t His Majefties Realms and Dominions is due to 4NY SVCH Foreign Power.

And all Minifters fubferibe Can. %6. againft all breign Power, as well in all Spiritual or Ecclefi* ftical Things or Caufes, as Temporal.

And ArticL 21. General Councils may not be gat bered together without the Commandment and Will of Winces: (And when will all Princes, Orthodox, ieretical, Mahometan , Heathen, Enemies in /Var, &c, agree to gather them out of all the /Vorld ?) And when they be gathered together v for at much as they be an Affembly of Men whereof ill be not Governed with the Spirit and Word of Cod) hey may err, and fomet'ime have erred even in things pertaining to God 5 wherefore things ordained by then* ts neceffary to Salvation, have no Strength nor Authority, unlefs it may be declared that they be taken out f the Holy Scriptures. (And doth Church-Unity^ -oncord, and Salvation, lie on things not necef-r ary to Salvation ?) If you fay, that none of this [peaketh againft Foreign Ecclefiaftical Powef,fuch istheApoftles had 5 I anfwer, 1. Not againft a Foreigners Preaching and Baptizjng^ and Celebrating the Lord's Supper, if he be where we are r (an A fare he is no Foreigner:) But againft ill Foreigners *S 2 propea?

[ 2#0 ]

proper Government of Men as th£ir Subjefts. Thd 5 Apoftles Commiflion in that was extraordinary, and yet they Ruled Do&orally norie but Voluntary Confenters. 2. The Law, Oath, Canon andl Articles difclaim fuch Power as the Pope claimethl here: But the Pope claimeth proper Ecclefiaftical Government, and mofl: Englifh and French Pa-pifts (and half the reft I think) claim for him only the power of the Word and Keys, and not any forcing Power by the Sword.

* XXI. As hence, I wonder not that Mr. Thorn-dike tbreateneth England, unlefs we right the Pa-piftsby altering the Oath of Supremacy * fo I conclude with another Requeft, That feeing Dr. Hey* tin, and many others of you, honour Melanchthon, you will read his Epiftle to King Henry the VIII. EpislSlarum V'oUl* per Fencer. Edit. Anno 15 JO. pag. 59 60. &c. But efpecially Ep* de Ratisb. all. p. 188. &c. & de Worm At. CoUoq.p. zoi.&c. where*

he fpeaketh againft Eccius and other Papifts overvaluing Councils, and making them Legiflators and Judges to us, and tying the Church to the ordinary iuccefliori of Biftops, and Obedience to their Laws, and imagining the Church to be like Civil Polities, Tag.igi* £ 1. Humano more Con-Frit uit in Ecclepa Poteftatem interpretations, prope-tnodum Pit de pratoria poteftate interpretandarurn Le-£Hm Jurifconfulti Loquuntur. 2. Addit amplim non litere privatis , non paucioribm reprehendere judicia Major is par lis fen dijfentire a fujfragiis plurimorum. 3. Majorum Synodorum fententiis & decretu paren-dttm ejfe y &c. — In Ecclepa longe alia res cfi. —~ In hoc casta non potefias aliigata eft cert is per fonts ant cer-ta mnltitudiniy fed donum eft aliquorttm piorum : Jd eft, Inmen 4ivimm 3 quo intelligHnt fapientiam in Evangelic

[a60

: geho tr adit am, qu& e[t fnpra rationls human a jttdicu

fm Fofita. Fag. 195. addit Vinculum dilettiom d> ^aulo Pocari Obedientiam Vraftandam Epifcopis Or dinar ta fucceffione regnantibm & eorumlegibm, — Yet

Synods and Difcipline he was for, by prefent faithful Paftors.

And Luther, Lib. de Concilia, fpeaketh.(as his way) more iharply of Councils, telling us what their Work is, and is not 3 and that one Augustine hath taught the Church more than all the Councils that ever were, yea one Catechifm: And that before the Council of Nice, Arianifm was but a Jeft in Comparifon of what it gxtwto afterward, (though doubtlefs the Council .<MTA|1 in condemning it) and he juftifieth Navfmmtfs Words of Councils: And except the uncferaBTe Evidence of David Derodon, he faith more than I have feen in any to vindicate Neftoriiu, as certainly holding one Perfon and found Do&rine in fenfe, but for want of Learning, taking it for an improper Speech to fay that God was begotten of Mary, killed, rifen 3 &c. And that the Cqntroverfie of the Ephef. Council and him was but about Words. And I think he that readeth but Derodons Citations of the Words of CyriL will think me rather ' charitable than injurious. Tor faying that though his Words were Eutychian, he meant alio better than he fpake,

Hi, Baxter]

S 3 Reader,

M

REader, The Bifhop's repetition in Conference (before and with Dr. Beveridge and Dr Say] well) occafioned my over-tedious Repetitions' But you may perceive they have not been vholljl in vain, while at the laft the Bifhop was forced! I. To deny Canons to be Laws: And then whai] is their Churches Legiflative Power ? and how cm we obey a Law that is no Law ? And why arfl we called to Swear Canonical Obedience? 01 why are we called Schifmaticks for not obeying}] ?hem ? And if they might be called Laws to theU| proper Sufye&s, can Ufurping Foreigners therefore ma&yjt Laws ?

II. He iyput to difown the Names of Vniverfab Soveraignty, and Summa Potefia* y but only as Invidious, that is, as opening that which they would] hide by other Names fitted to deceive: And yet maintained the thing, and calls them Rettors and Vniverfal Governors; As if Jus regendi in Supream ! Reftors were not the fame thing, and that which! he knew we were to difpute.

Ill When he hath oft pleaded for Obedience I to the Vniverfal church and its Laws, and made; Law-making, its wonk , he is fain at laft to re1 duce it almoft to Sentence and Execution. And in bis many inftances of fuch Judging Powers to name not one that requireth an Univerfal Human Judge.

IV. He was angry at the Argument fetcht from the incapacity of an Univerfal King or Civil Senate ; But why ? Only, as invidious ? that is, As detecting their Error; And faith, that it intimated} that they claim a Jungly forcing Power,

whereas

£263 ]

hefeas he knew that I profeft the contrary of

em, and only brought a comparing Argument* ftfiiit if they had claimed no forcing -Power, or

ade Princes believe that they were bound to

? their Hangmen or Executioners, the World tojid fuflfered lefs,and they know that their Curfes

ould have been defpifed as brutafdmina , and fOteftantS WOUld have faid Procdd Jove Proculd

Imine,

V. He could never be got to give up the leaft lew of a Satisfa&ory account, where his Colle-inm Paftornm out of Councils was to be found, r whom it confided of? They dare not go to atriarchs whatever they think, as knowing how krr, and where they long have been, and mod gainft them.

VI.Nor could he begot to anfwer my inftances ){ the incapacity of Councils; nor my proof that hey were not of terreftrialy but only of National .Imperial) Univerfality.

VII. Nor would he anfwer my proof of the ltter incapacity, either of one Man, or one College; for Univerfal Government of all the : World.

VIII. Nor to anfwer' my proof that his Univerfal Soveraignjy is the moft effential Point of ithat which Prote(tants call Popery.

IX. Nor my Reafons that a Popes Headfhip is j not fo impoffible as this fame, tho' both are irr-

poffible.

X. Nor the plain Evidence, that this way mud needs bring us under the Government of the Pope himfelf, and every King and Kingdctm under the Government of foreign Subje&s, and of thofe princes whofe Subjeft-Bifhops make the greateft Number in Councils. S 4 XL

[ **4 1 5 XL And we cannot be informed how theft Form of Government differeth from the French, and that the French are no Papifts. And that they that fince Land's 3ime have ftudied a Coalition, would not receive them to our coft.

XII. Nor yet-how the Nation and Clergy (hall be laved from Perjury that are all Sworn againft all Foreign Jurifdi&ion-

For it is a vain Argument that faith, The Oath of Supremacy renounced! no Jurifdidtion but what the King owneth : But the King difowneth Ecclefiaftical Spiritual Jurifdi&iom - For, i. Ecclefiaftical and Spiritual Jurifdidion are exprefly named. 2. The Oath renounceth it as Foreign, becaufe it is againft the King to be under the Power of Foreigners. The King choofeth his own Paftors, and Ruleth them by the Swoxd, (as he doth his Phyfitians) though he profefs not to be a Paftor himfelf, nor to Adminifter the .Word* Sacraments or Keys.

And the new Oath, called the Teft, exprefly sbjureth the Foreign Jurifdidion. of any Prince, Prelate, &c. Spiritual and Ecclefiaftical. m It's ludicrous jeiting with Oaths for any to &?> by [Prelate] is not excluded [Many Prelates m a College or Council, but fome one]: If One, much more many 5, as Prince and Potentate excludeth many. And all our prefent Clergy that are in the Parliament and Convocation, have tak£n this Oath orTeft:and they call themfelves theChurch-feprefentative : And if after this they ihould be for a Foreign Jurifdi&ion (and fpecially Univer-£\\) in a College, or a Council, or a Pope, or a Council and College under the Pope as Prefident, theirSubfcriptioato our Article^ and their ufage

of Oaths, would be no invitation to Diffenters to imitate them, or Conform.

Chap. X13{. Mr. Henry Dodwell; Leviathan further Anatomized.

§. i. T Have already elfewhere.(in two Books) JL dete&ed the Schifmatical and Tyrannical Doctrine of Mr. Dodwell in his tedious voluminous Accufation of the Reformed Churches as damnable Schifmaticks, that Sin againft the Holy Ghoft, and have No right to Salvation by Chrift. I recite now a few Paffages that fhew the Con-ftitution of the Church he Pleads for.

Pa £- 73 • " The Eflential work of the Miniftry cc according to my Principles, is to tranfa<ft be-" tween God and Man 5 to Seal Covenants on be-"half of God, and to accept of thofe which are " made by Men, and to oblige them to perform " theirjja'rt of the Covenant by otherwife au-c< thontatively excluding x ' , r ., , I them fromYod'spart.( r ) f J&™ffi %*£ ' Hence refults the whole \ hs Gofpeiof chrift, Mat. 28.

' Power of Ecclefiaftical And Paul to Timothy tell us <C Government. And for of other parts as Eflential:

* this, No great Gifts and J h £ «° J n ^ d ±l 1*1

tt alt •' rrr • i elude none but thole that

Abilities are Eflential. include and exclude them-

All the Skill that is re felves, which fhallbeeffe-

" quifite efletltially,is only #ual whatever the Prieft

"in general to know the %°/ r tl^^fc « Benefits to be performed -g %£ * ? on God's part, and the "Duties to be performed on Mans, and the Na-

" ture

C 266]

c(

ture and Obligation of Covenants in general I " and the particular Solemnities of Ecclefiaftkal "Covenants; And of this how any Man can be • r . " uncapable, who is but fc$ STA^SSS :;capableofunderftanding as opw»i« Bilhop of c?e- • the common Dealings of

ikv(( was, illiterate: and the World — (b) one may be taken from

any Shop or Cart that underftands the Dealings of the World. But how much more requireth Paul to Timothy, and Chryfo-ftom,6cc. 2. And yet I, and all of my Degree, yea, all the Minifters or the Reformed Churches that difown his Leviathan, are uncapable of Miniftry or Chriman Communion by our ignorance. 3. But is the Nature of the Covenant-Benefits, Duties, &c. lb eafily known as he talks? Andyetmuft we PeriQi for not knowing them.

Tag. 72. " He (heweth that Immoralities of " Life are not fufficient to deprive them of this " High Power.

And of the Power it felf he faith, Pag. 80,8 r: " It is not dated in Scripture, but to be meafured " by the Intention of the Ordainers, and that the " Hypothefis (of God's fetling in Scripture) is ir-" reconcileable with Government in this Life, by " permitting Men to appeal to Writings againft all

" the vifible Authority of (i this Life, (c) On the contrary (faith he) " Our " Hypothefis obliging in-c 'feriour Governours to " prove their Title to dv "office, and the ex "of it from the inter.. " of their Superiour Go " vernours, doth oblige all "to a ftrift dependance

(c) Note here, that tho* his Priefthood have the Power of faving or damning Men 5 yet he confe/Teth the very office in Specie is not of God's making. For if it be not Hated in Scripture, it is not in the mecr Law of Nature j And our Church-Changers are no Prophets: And if God made not the office,then thearro-gated Power is not his Gift.

? on the Supreme vifible Power, fo as to leave no

c place for Appeals concerning the Practice of

' fuch Government (which as it lafls only for this

' life, fo it ought not to admit of Difputes more

: c lading than its PradticeJ from them, and than

c upon rational and confciencious Principles: for

u how fallible foeverthey may be conceived to be

" in expounding Scripture, yet none can deny

" them to be the moft certain as well as the moft

<c competent Judges of their own Intentions: As

\r certainly therefore as ,. T , , _ f

"God made his Church ^S^SS£&

P (d) a viiible Society, and fingular Num ber, and not

" ConflitUted a Vifible Go- of nationalChurches which cc vernment in it, (e) fo are many.

" certain their Hypothefis (0 He hath confuted

* c is falfe a Species of vifible Gover-

n o ct t t c u nor s over the feveral Parts,

P. 83. HOW can bub but no one ( Per f 0 nal or

" je&s preferve (their due o>lleaive)over the whole. u Subordination to their " Superiours) if they pra&ice differently ? They " may polfibly do it notwithstanding Pra&ices of " Hamane Infirmity , and difavowed by them-Ci felves 5 But how can they do it while they de-" fend their Practices, and pretend Divine Autho-<c rity for it ? Yea, and pretend to Authority and " Offices unaccountable to them 5 which-muft ju-" ftifiea whole courfe of different Pra&ices.

P. 84. " If their Authority *be immediately re-<£ ceived from God,and the Rule of their ^radices "betaken from the Scriptures, asunderftood by "themfelves whatreafon tl can there be of fubje- (D & ic no f obedience Mion to any humane S u - %*£*J%fi£

• u periOUrS. (fj Man ? Muft not his Law be

undorftood? Chap.

C i«8 3

I

Muft intreat the Reader that he will not call _ any of thefe men Papifts till they are willing to be fo called : You are not their Godfathers: Do not then make Names for them. But I muft confefs that once I thought the ftablifhed French Religion had been Popery, and I fee no reafon to recant it: But if Brierwood's hpiftles mif-defcribe them not, Mr. Dodwell is not fo much of their Mind, for the Supremacy of a General Council, as

I thought he had been : Will you know my Evidence ? It (hall be only in his own words.

I. Separation of Churches, &c. Pag. 102. I" The

li Church with whom this Covenant is made, is a Body

Politicly as formerly , though not a Civil one~] and

cc God hath defigned all Perfons to enter into this So-

"ciety.-

Pag- 98. u Faith and Repentance themfelves , on c which they fo much in[ift^ are not available to Salvation^ at leafi not pleadable in a Legal way, with-K out our being of the Church: And the Church of <c which we are obliged to be, is an external Body Poli-" tick: (So that it's clear it is the Univerfal Church, Ck and a vifwle Humane Politie which he meaneth.) Pag.-I07. [_ u The defign of Cod in ereiling the Church a Body Politick^ thus to oblige men to enter into it, and to fubmit to its Rules of Difcipline

II however the fecular State jhould ft and ajfecled — ., It is more eafe for tbe vulgar Capacity whatfoever y

" to prove their inter*ft in a vifible Churchy than in

an

u in an inviflble one > confining only of elett Ter*

''fins.

In thefe, and many places of both his Books, he teUs us. that the Catholick Church is One Body f Politick, and hath on Earth a Supreme humane Government, which I have noted in his words in my Aufwer to him.

II. Pag 488. tc Only the Supreme'Toner is that " which can never be prefumed to have been confined. (Of which more in his wt)rds which I have confuted.)

III. That the Intention of the Ordainers is the true meafure of the Power of the Ordained, he copioufly urgeth (and proveth as much as the Ringing a Bell will prove it 4 , by loudnefs and length J Tag. 542. £" Therefore the Tower actually \ received by them, jnuft not be meaftared by the true " fence of the Scriptare ,but that wherein the Ordainers under flood themJ} Now the Ordainers of the firft Proteftants never intended them Power to abrogate the Mafs,or Latin Service, or Image- worftup, or to renounce the Pope, or gave them any Power but what was in Subordination to the tope, but bound them to him and his Canons, and to the jMafs, and the other parts of Popery. To prove I this, he faith, LPag. 489. " It is very notoriom that <c at least a little before the Reformation, Aerius and

" the Waldenfes^ Marfilius of Padua W Wick-cc lift were Condemned for Hereticks, for afferting the ;" Parity of Bipjops and Presbyters : And it is as note-u rious that every Bifliop was then obliged to Condemn all Herefies, that ts, all thofe DoBrines which were tc then cenfured for Heretical by that Church , by

" which they were Ordained to be Bifiops Our Tro-

" i eft ants themfelves do not pretend to any Sncceffion

" in

L *7° 3

cc in thefe Wefiern Tarts 3 where themfelves received cc their Orders, but what was conveyed to them even " by fuck Bijhops as thefe were.

And Pag. 484, 4855 486. he flieweth at large* " CThat All the Authority which can be pretended in " any Communion at the prefent, mufl be derived from " the Epifcopal ; efpecially of that Age wherein the fe-Cl veral Parties began. — Within lefs than Two Hm~ " dred Tears fince y there was no Church in the World cc wherein a VifMe Succejfwn was maintained from the " Apofiles, which was not Epifcopally Governed* And 11 the frft Inventus of the feveral Setts were at firfi

" Members of thefe Epifco-

* Or Papal, fay others. " pal Churches # , and re-

M ceived both their Baptifm u in them, and all the Orders they received* — There " was then no other Communion that could give this "Authority.—- Our Adverfaries will not deny,— u but that their Orders were received by them, were " atlually received by their Forefathers in the Epif-

cc copal Commtfnion*. — They

* And the Papal. " have atlually received no

<c more Power fromGod, than <c they have received from their Ordainers; — For " their Ordainers,are they,and they alone,who have re-*

fc< prefented Gods Terfon in

* Reprefenting his Per- " dealing with them *.— fonisahigh word But he cc Jh b % ^ never enabled them to < c -in 1 • c • charge his Laws,or Church- u cemd f rom t the " Sli P m ~ offices-, but only as Ser- ors nothing but what their vants, to deliver that fame iQ Superiors did atlually in-Power by way of Invefti-

ture, which he had inftituted and defcribed in his Law, and was in their Commiflion: As the Londoners may not change the Lord Mayor's Office, but put him in that which the Charter maketh.

(intend to give them. One 00 Yes: If the Bifliops

j" would think this Should be ^ bcen ™™s of the

H <c , /^ Office, and Donors with

very clear (aj. abiblute Power, and not

?.| only Servants entrufted to deliver their Matters Gifts and Of-

n fices.

To the Objection, that [They ought to have given more Power ^] he anfwers, "That only proveth " that we have no more, if they wronged us7\ Where j now is all the Reformers Power ? Did the Pope J or his Bifhops intend them any againft himfelf ? IV. But yet he perceived that fome might fey,

Particular Ordainers might have fingular Intentions.

(And I cannot tell him that as Richardus Armacha-nns, and abundance more thought Bifliops and Pref-byters to be ejufdem Or dims, fo did Jacobus Arma-channs of late, and Bifhop Bowname and many other Bifhops, and declared that Presbyters had Power of Ordination, but for Order fake itfhould not be without the Bifhop, fave in cafes of necef-fity.) To this he faith, [ " That the Ordainers " mutt be prefumed to do according to the com-" mon fenfe of the Church and Canons.] But what if they declare the contrary ? As Bifhop Edw. Refolds openly declared that he Ordained Pref-byters into the fame Order with Bifliops, who were but the prime Presbyters; and that he was of Dr. Sttfingfleet's Judgment, that no Form of Government was Jure Divino ncceffario.

Saith he, [fag- 487. " The Law is alway chart-" table to prefume that every Man intends as becomes " him to intend : (Very good) But it's prudent to " prefume his aUual Intention not from what others do <c thinVjoiU become him, no nor from what will really " become him in the Judgment of Cod,— Therefore

" tbey

C 27* 3

"they muft not judge of the Intention of the Bifliop by

* I am wholly of your " the real Will of Cod *. Mind, (penally as to the

Pope and hisBiftiops: But I'll judge of their Potter by the Will of God.

SuppofingUS to be [Proud of the Suffrages of th e Schoolmen, pag. 492.493. He fufpefteth, " It was "rather Fie que than Conference th.>t brought them to

"it* (Alas] Were not the Schoolmen Prelatical enough ? Many of them were Biihops, and one was a Pope at leaft.)

And the Council at Bafil that allowed Presbyters deciding Votes, and St. Jerome, and the Reformers, all fall under his Cenfure for the like 5 «fc, That Neceffity put them on it as a Shift, or elfe the Pope by the Vote of Biflhops would have carried it; and he juftifieth not the Necefllties choice, but concludeth, Fag. 496, 497. " If it be' " fufpicious whether the Men who then followed thefe " Principles did embrace them out of a fmcere fenfc of "their Truth, then they cannot be pre fumed to have " been Principles of Conference. Which if they were "not, this is fufficknt to fhew that they are not fit " Meafures of the Power that was ablually given by " the Bijhops of that Age.] I confefs, I had thought that the Papift Bimops Intention had not been the Meafure of the Power of Bimops or Presbyters; And that Mr.Dodwc/l had not been fo much againft the Council of Bafil as unjuft Confpirators by ill means to overtop the Pope. , He faith truly, P^g.5 05. [" Mofi certainly they " who were* of this Ofinion, (the Papifta) could not " intend to follow the Doctrine of f&e-Mficklefifts and " Waldenfes, who had been laiely cenfure a for main* " tawing the Equality ofBifoops and Presbyters] No

nor

073] rtor the Dodrine of Luther, Cranmer, Of fuch as th^ Church of England hath held. V. Yet being forced to confute himfelf, h&

faith, p. 52. C" I* is Efficient for my purpofe that Ec-" clefiafiical t'ower be no otherwife from God, than " that is of every Supreme Civil Mugiftrate. It is r>ot " ufualfor Kings to beinvtfled in their Offices by 01 her " Kings, bat by their Subjects.. Tet when they are in-" veftedy that doth not in the leafi prejudice the Abfo-" Intenefs of their Monarchy^ where the fundamental " Conflitutions of the refpeltive places allow to them.'] (And hath not God's fundamental Law as much

Power }) nmch lefs doth it give any Power over them

to theperfonsby whom they are invefied.

" // the Vower of Epifcopacy be Divine, and all •" that men can do in the cafe be only to determine the iQ Perfon y not to confine his Power ', &C. (what kept: the man from feeing how great a part of his Book he here confuteth ?; Doth he not confefs now thart God's Law may give the Power, which men imay not alter,but only determine of the Perfon to receive it ? In the cafe of the Presbyters Office he will have it otherwife, becaufe theBifliops are* forfoothj not only the Inverters, but the Donors, who give juft what they pleafe •, and he proveth it fully, by faying it confidently and copioufly : Be-caufe Godgivetiq it not immediately: Yes, he immediately by his Spirit in the Apoftles, inftituted thefpecies, though he do not immediately chufe the Receiver. But who giveth the Bifhops their' Power ? The Council is above them : Do they give them their Power ? Who giveth them theirs? And who giveth the Pope his Power? If his may be given by Divine Charter without a Humane Donor, but a racer Invefter,why may not a Prefc byters? T VL Bus;

f *74]

VI. But it is the free deity that is his grdftfoU'-! dation. Pag. 543. faith he, £" $oris there any m u for? for them to oppofe Cod and the Church as they «|

" on this arid other occaj The Church is the Bi- « * f jr the churches Ai ihops and Council, the ,, . . J , . , r

Pope being Prefident. thortty be received fro t

u God) then what is done 1 Her, is to be prefaced to come from him,thefame Wi as what is done by any man's Proxy is prefumed to his own all: And as what is done by an Inferk Magi fir ate by virtue of his Office, is prefnmed n _' come from the Supreme, T]

This is in Anfwer to an Objedtion, That [_ thi Powers united by God are infeparable by any Humant Authority : But the Power of Ordination is by God\ finited to the other Rights of Scripture Presbyters,8cc.jl He atlfwers [_ If our Adverfaries mean, that thofe\ Presbyters who had both thofe Powers united in them\ by God, could not be deprived of the one without the other,nor of any by any Humane Authority ; this, if it jhould prove true is a cafe wherein our prefent Ordinations are not concerned, which were not received in thofe times, wherein our Adverfaries pretend to prove that

thefe two Powers were infe-*7hztxs,inScripturetimes. VaYah iy united*. They may J>r. Hammond confefjetb the , t , , r n. ; i

lime : And yet we are all no be feparated de faCtO, tho Miniflers, and have no Sa- they who feparate them be to cramms, nor right to Salva- blame for fo doing.—If they tion, if xce have not miner- wm fhm , ^^ y God y^ ruptvd ucceilive Epilcopal r , j /

Ordination from tbof"times, ""fi 'fy ™re united by

the men who reprefented God, why are they not difunited by God now -when men alike empowered by him have difhvited.tbem ? Why (hould they not oblige God in one caf& as well as the other ?

Readers,

[ *75 ]

h Readers, you fee here the Core of the Churched ,ifeafe, ana chief of our differences: i. By the .Church they mean not the People, but the Pre-,ates and Councils headed by their great Prefi-t ent- 2. They fuppofe thcfe to be God's Proxies^ ad that God doth what they do, and they fo ob-ge God to ftand to it,and men to take it as God's ijL 3. They fuppofe thefe Prelates and thetr Pre-dent alike impowered by God^ as the Jlpoftles were ; id therefore God by his Proxies now may undo hat he did by his Proxies then. Do you now ponder if Pope and Council by Canons have fower from God to make new Canonical Scrip-fires, and new Univerfal Laws for the Church 5 ?a and for the World ? And if thefe may undo le Scripture Laws and Inftitutions, and make her Sacraments and Worihip in their ftead ? j But Proteftants have long ago proved, 1. That tere is no Vice-God, an^l that God hath no roxies or proper Reprefentatives with whom he ith entrufted his Power fo, as that their word juft lead, and he will follow: Buc only Embaf-dors, whofe Meflage is prefcribed them by God, td they are to fpeak and do only what he bids iem, and he will own it, and not that which they ild of their own, or which they do againft his </ord.

2. That the prefent Paftors have not the fame >wer as the Apoftles had -, who were commif-)ned to deliver Chrift's Commands to theWoi Id, id enabled for it by the Spirit of Infallibility and liracles: Even as the Jewilh Priefts had not the Dwer o(M 0 fes, nor could change a tittle of the aw, but only keep it, teach it, and apply it.

yil. That he and his followers are for a Su-T 2 preme

freme Governing Vifible Humane Power over the Univerfal Church, is a thing that I need not cite their words further to prove. Mr. Thomaike,

Bifhop Bromhall, Bifliop Gunning, Bilhop Sparrow ,

Dr. Sayvrell, and the reft of that mind, are not a (Lamed of it And it is a General Council that by fome of them is fuppofed ro be this Supreme Power: And when I have proved againft Johnfon that there never was a General Council of the Chriftian World, but of the Empire, I can get none of them to anfwer me (fave that when the Empire was broken 5 fome of the pieces came together for a Job at Florence fire.) But it is the Pope's right, faith Bifhop Bromhall y to be Prefident and Patriarch of the Weft , ( which Thomdtke and others largelier infift on as the neceffary Prwci-pinm VnitatiS) which turned poor Grotim to them for Unity. But I confefs I thought Mr. Dodwl\ had been more for a Councils Power than I fine he is.

The Froteftants believe no Supreme Governof of the whole Church but Chrift. Dr. Jz..Barrow the Unity of the Church , hath fully overthrow; the fi&ion of a human Supreme Ariftocracy well as of a Monarchy i But an Union of all th| parts in one Head Chrift, we all believe, andxoifl fequently a Communion among themfelves.

VIII. But what Mr. Dodwelh Judgment is dfl the Power of the Council, and whether the Supr< roacy be in it, or in the Prefident, I w 7 ill tell yaj only in his own words; fuppofing the Reader 4 know that the Papifts fo far differ among then| felves, that i. Some are for the Pope's Suprema<i| alone, the Council being but his Counfellors, , fome are for the Kings, the Parliament being bj

[*77ll 1 his Counfellors. 2. Some are for the Councils Superiority over the Pope, as fome fay Parliaments are greater than the King, and urge his old Oath co pafs fuch Laws qua* Vulgm elegern ; fo fay they, the Pope muft own thofe that the Council paffeth 5 yea, that they may depofe him if he deferve it. ?. Some fay that Universal Legiflation belongs only to the Pope and Council agreeing, the Pope being to Call and Approve them : And this is the prevailing Opinion among them $ fo that the Con-rroverlie is much like that which men have raided about Kings and Parliaments. Now, faith ;vtr. Dodwell,

f Ch. 24. Pag. 509, &c. Even by the Principles ,y Ariftocratical Government , no Power can be given yalidly, but to perfons who are are at leafi in conjun-'lion with thofe from whom they receive their Power — subordinate Authority muft be derived from the Supreme. No at? can be prefumed to be the ad: of the whole Body 9 hut what has pajfed them in their Publick^Ajfemblies y Jin which Body is the Right of Government) — fo it [?ave the prevailing Vote : Nay> though that prevailing J ^bte be not the greater part of the Society , fo it be the \reater part prefent at fuch _ . - ,

.AJftmblies*, God Umfelf 22 %$&■ &!*£?*

f M , r r 1 1 riatn the "ope, tnat can g:t

.annot be Juppofed to have f ony Italians together at

made a Government, even Trent, feven years before he

if his own Inftitution, pra can fend to, and they coma

Useable, nil he have fetled from MiX i c \ Ab ^ A £ ' 1 r t> , r a 1 • r ■ w-:h.m, and all the World. Mtf Rules of Admtmitrtng Ther0 13 an ArC in all

|f f. As nothing but the So- things, and men live by

:iety it felf can in juftice tncir WIZS -

-make a valid Conveyance of , + Slr >, G °i *f[ n ° c lea ™ '- d- / r ■ ■ otyou:3ut God hath mads

its Right, fo n is not concet- no fuch Qovenment at all,

yable hov the Society it felf Monarchy or Ariftocracy.

If this befo, 1. Mark that this man difclairc eth any other Divine Inftitution than by the So ciety. 2. The People that have no Power, beinj the greater part of the Society or Church, giv the Bifhop and Pope, and Council their Power 3. If the Clergy were all the Church, the PrefJ byters give that Power to the Bifhops and. Pope which they had not themfelves. 4. All runs o: the falfe Antimonarchical and Anarchical Prin ciple, which I have confuted in Hooker, that the] Body makes Power by giving up their own Right $* Then the General Councils and Pope have no Power: For the Body of the Univerfal Church never gave it them, but the Emperors, (fave as to Teaching and Arbitrations J 6. Then in thofe Countries where the Body of Clergy and People put dowto Bifhops, there Bifhops are put down by fuch as had Power to do it. For 1. If man may fet up Diocefans, Popes and Councils, man may take them down.

Yet the Proteus changeth his face, and prefently fuppofeth £ that the whole Right of thefe Affemblies could not have proceeded from the hare confent of the Society, but from the allual Eftablifliment of God: —• No Affemblvs can difpofe of the Rights of fuch Sock' ties, but fuch as are lawful ones according to the Conftitutions of that Society. — As out of AJfemblies they have no power to all who might all in them, how many foever of the Suffrages, and how freely fever they had been gotten; fo all thofe Meetings, how numerous fpever? for alls of Government, if they be not Legal, they add nothing of advantage to the power of particulars fingly confidered. They are not in the Eye of the Law* Afjcmblies, but Routs, and their con-'■arrence, not Confent, but Confederacy; And as it

were

C 279 ]

tyere Rebellion in particular ferfons to attempt any thing if that nature concerning the Government without the lonfent of their prefent Eftabliflied Govcrnours ^ — fo is here nothing in fuch a Meeting that can give them iny Power as united more than they had as fingly onfideredi that may excufe hem from Rebellion * Nay * A General Council

rather, by the Principles of m f ee K tu ]f wl J^4^ra? L - \ f , ,1,1 • of the Pope their Eftabhlh-m Societies, that -which had ed Governour, are Rebels. lot been Rebellion, if done

fingly, is counted fo, if it be done in unlawful Affem-Mies, And fure none can thinkjt reafonable to ratifie \he acts of Rebells. — And if the Society be not represented by unlawful Affemblies^ how can it in jufiice be ^obliged by them f How can any of its Rights be difpofed [of by them who are no*

its Legal Rewefentatives *. x « " ath the King no

~ s l J power but as a Reprefen-

t-R 513. The moft natural tative ? If yea? why noc

Mway is by abrogating the others? "2. Who made Pope

VMi of fuch Affemblies. or Prelates the Reprefen-

' Therefore the JmifdiEthn of stives ol chofe that never

; iff 11 1 1 t> r confented to them? [the Afjembly by the Prefi-

< dent, u a right confequent of the Office of a Prefident, ' as a Pre ftdent, and a circumfiance requifte to make ! the Affembly it felf lawful — fpecially where no certain

places or periods of times are agreed on for the keeping

of any *. There muft be fome

who have the power of Af 3 No f T k ™ w u what r iv 1 11 Councils have Authority:

femblwg them, when they 0nly thofe appointe a hy

judge it convenient for the the Prefident.

publkk^, and who may be

allowed for competent Judges of that convenience. —

Every one is not permitted to judge of the oecafton. —

But there is none concerning whom this Tower can fo

probably be prefumed — None to whom all undifpofed

T 4 Power,

Tower, ioes by the common Rules of all Soeietks , f\\ naturally Efcheat, as the Pre (idem ofthe Affemblies^ Even in the Affemblies a Feneration is due to him, foA his Office above all other Members, but much more fo\ out of the Affemblies, where none is in a likely way ti be able to cppofe him. He who calls an Affembly mufi\ have fome advantage over all the Members called kf him, that he may oblige them to convene , and it is neceffary to the Publicist hat they be obliged to meet when they are fo called, that is, when the JVDGE ofCir-cpmfiances thinks it neceffary, &c. But there is none who can pretend, to this advantage, I do not fay, of J ur if diet ion , bat even of Authority and Reverence, #bove his fellow Members, be fides the Trefident.

Be fides, the Power of fuch Affemblies expires with the Affemblies themfelves: fo that in the intervals of Affemblies there remains no more of that Power, &c. But the Convening of Jffemblies is an aci of Authority, in that very interval, and therefore cannot agree to any. hut the Prefident, whofe Authority alone.can be antecedent to the meeting of the Jffemblies ; fo that if it be the right of any it mufi be'his, because none be fides him is capable of it.

■ Anfw. l. Did Hofius of Cor dub a, or Eufiathius Antiochenus, or Cyril Alexandr. Anatolius Consl.&C. call the Councils of Nice, Ephefw,fkc or had an Antecedent right to it ? 3 Hath no King or Parliament a right to call a Convocation in Eng

land ( 3 . Have not K. James f Jewel, Crakenthorpe y 'Buckeridge, Bilfon, Carlton, Abbot, E&ld, Andrews, and other Englith Bifhops and Divines, and Char mer, Sadeel, Chttnnifim, and the reft abroad, fully proved that the Emperors called the General Councils, as did the Spaniih and French Kings, tind the Erppejor Provincial ones* 4. Doth no{

every

yery Conformift Subfcribe to the Articles of Region, which (ay, that General Councils may not e called but by the Will of Princes ? Though ■ r [ ^r. Dodwell have the plain Honefty not to be ') )rdained or Subfcribe thefe Englifh Articles, >'■'■ i/lr. Thorndike , Bifhop Bromhall , bifhop Guning , [i)r. Saywell, Dr. Parser, &C. I fuppofe did; But st us hear him further. i r " And this is more certainly true of him who has i If a right to pre fide in Affemblies when they are con-» vened by Virtue of his General Right to pre fide over | the whole Society , as well when Affemblies are not J < Convened as when they are , than of him who is ', chofen by the particular Affemblies for their parti-1 cular Occafions. And he who has hi* Precedency \ i not by virtue of any particular Elettion, but for i, {c term of Life , muff have fuch a Prefidency as I am " /pealqngQf. Not only the Affemblies convened by u him arc in this regard lawful 3 but alfo ne Af}em-u blies are lawful but what are called by him , be-u caufe there is no other way of making them law-U fitly but the lawfuln&fs of their Call ; nor any u Power to Gall them diftintt from that of fuch a? ? President.

Do you wonder that this Man Conformeth not ? Or do you not wonder that thofe Subfcribe and are called Proteftants that are of his Mind? If they can anfwer the Articles, the King and Parliament, that fay the King hath Power to call Synodr, what do they make of their Readers that obtrude fuch Baronian fictions on us, without once attempting to anfwer Proteftants, who with. all credible Hiftorians, prove it part all inodeft Contradiftioa that Emperors were the ordinary Callers of the General Councils, and not the Presidents or Pope. ' Tag.

C 282 ]

• Pag. 516,517. Hegoeth on averting Afiem

blies Called without the Prefident to be unlawf$l y futilities , and by the higheft common intereft to be pHwJJied (fo far muft we think the Councils ofj Nice, Ephcf?is y &tc. to be from binding us) and faith, Q u Indeed the Bifliops could not renounce this cc Power without diffolving the Society by making the

Exercife of Government unprablicable , or without " changing the whole frame of Government 5 For —•

who muft have it I If none had had it, how could the <c Society be fecured , that Affemblies fhould meet if u none had Power to oblige particular Members to be a prefent at them when called . ? If at any time no - meeting were afcertained , the Government would be " difjolved ?

Anf 1. Did this reading Man never hear of the Claim of Princes to call Councils in their Domi nions ? Did he not know where he lived? Dicf he never read the late Ad of Parliament in Scot-land y that aflerts all Church-Power in Exteriors to be in the King ? Nor any of the Proteftants Confeflions or Divines? Should I think he had quite forgotten all this ? or that he had the craftf to take no notice of it, as that which was too hot to handle?

2. And was it not a piece of Wit to take it for granted that fuch Aflemblies fas he calleth the Councils) are fo Eflential to the Church, that the Government and Society is diflblved without them , or without a Ruling Prefidents Power to call them ? And the Pope muft have a Power to oblige all particulars to come when he calleth them ? And no wonder when (unlefs Men be

Cheaters) the whole Power Efcheateth into the Prefident s hands when the Council is diffolved 5 which is

when

C i8j ]

cvhen ever his Holinefs pleafe: And long enough may you Petition him for thefe Church Parliaments, when to call them, is to furrender part of ois Power.

Anfw. 3. But what if all thefe Church Councils is fuch have no Governing Power at all over any >f the particular Bifhops, any more than a Synod )f School matters have over each others Perfons nd Schools,but meet only by Chrift's general Ob-jigation to do all their work with greateft Prudence for Mutual Help and Concord ? He hath >een told on both Ears oft enough that this is not only his Adverfaries Judgment, but fuch great Sifhops as I have oft named : yea, and of GrotiJts lis Friend, when he wrote de Imp. fum. Potefi. tod where do you find this Difputant once at-empt in all this begging prefuming Volume to prove any Regent Power in fuch Councils (but vhat the Magistrate giveth them.) ! Monfira mihi 7 in quit Huron, quifnam Imperatorum \elebrari id Concilium jujferit f faith Grotius, (lb. r. 168.) Non ideo convocari Synodum quod in ea pars ft Imperii , J at is jam demonftratum arbitror : Finis \rgo y ut EpifcopHs Wintonienfis recle notat , hie eft, ut id I'critatis & Pietatis amplification em Confilium Prin-\ipi prabeam ; hoc eft ^Pr meant ipfi judicio direBivo—-V* ut per Synodum ftabiliri teftataq; fieri poffit Con-fynfio Ecclefia. — Omnium autem horum finium nullm 'Sir neceffarim fimp licit er. Neq--, Synodtu/impliciter ad

ilos fines neceffaria. This he goeth on to prove, >nd more than fo,that Synods are oft hurtftil (as veil as unneceflary ,< Cum potius, faith Auguft.

*ariffimtc inveniantur harefes propter quas damnandas lecejjitas talis ex ft iter it.) I will not repeat , faith jrotiuS;, the Complaint of almoft all Ages , that the

chief

C ^4 3

rfc/ef Difeafes were brought into the Church a Sa-cerdotibus : citing NazJianzjen , he addeth, iVe^ *g*V d§ Arianis duntaxat Synodis v fed de omnibus fuoriim temporum,pr<ecipue quibus ipfe interfuit (Mr. Morrke might eafily know this; Nee

pauca referri poffunt fi opus fit infoeliciorum conci-liorum exempla , quale fuit fub Conft amino Antio-chenum, Cafarienfe & Tyrium , cujus conventas Epl/copis fcribens Conftantinus , nihil ait ab Wis fieri, nifi quod ad odia & diffenfiones ferendas, ad perni-

ciem deniq; humani generis faciat. Zanchy's way

cited by him, is oft better than Councils, that the Magiftrate command Minifters in Controversies, I .Vti fion fuis fedScript ur& vocibm, 2. Et a pub lied damn a-tione abftinere.

And Pag. 2Cp. faith Grotius, The Church hath no Legiflative Power by Divine Right — What was written in Synods before Chriftian Emperors for Order and Ornament, are not called Laws but Canons, and have either only the force of advice , as in things which rather belong to fingular perfons than to all ; or they oblige by way of Agreement, &c. But fome Legiflative Tower may be given by humane Laws —

But perhaps fome will fay that Mr. Bodwell fpeaketh only of National, or Provincial, or Dio-cefane Councils, and not of Generalones , and therefore by the fixed Prefident, meaneth not the Pope.

Anfw. i. I would he were willing and able to tell what he meaneth. But he felt what a fine advantage he had under the Name of Bifiops Prefi-dency to pleafe a Party, and fay more than every one of them fliall at firfl: perceive. But he ex-prefly maintained! that the Univerfal Church is one Political Society, and hath a vifible Supreme humane

UsrJ

mane Government that is Abfolute , and from which there is no appeal; And that this Society hath Le-giflative Power, and is bound hit by the Laws made in its own Affemblies: And that thefe Jffcmbliet are I Rebels, and punijliabk if not called by the Vrefident : And though Mr. D. had the Prudence to ufe the word Prefident rather than Pope, if ever he (peak intelligibly it's here. And Mr. Thorndike (whom he valueth as a found Proteftant) Archbiftiop Bromhall, and the reft of the Tribe, do openly aflert the due Prefidence of the Pope , as Principium V nit at is and fir ft Patriarch.

Saith Mr-Dodwell further, P^. 522,523. [Sup-pofing thofe Fresbyters thm chofe the Vrefident had invejted him in his Office by Prayer and Impofition of hands, and no Bijhops had any more to do in his Confe-cration, than Kings have in the Inauguration of our ordinary Kings — it will not follow that thofe Presbyters who chofe and confecrated him, muft have any more Power over him — Nor is it only true that this way may be fo — but indeed it muft be fo ; whenever the Perfon fo invefted isfuppofed to be invefted in the Supreme Power, and whenever the Society over which he is placed is alfo Independent on other Societies £As the Univerfal Church is] Such a Perfon can never be placed in his Power, if not by them who muft after be his Subjetts, unlefs by his Predeceffor, which no Society can fafely depend on for a con ft ant rule of Succejfwn. ( And doth any but the Pope pretend to this Soveraign place) ? In his own Society he can have none of his own Order that can perform the Ceremony to him , becaufe we fuppofe Him to be Supreme ; and there cannot be twofuch in one Society. (True: And you make it your fundamental thac the Catholick Church is one fuch Society j and (b

rauft have fuch a SupremeA And

[ 286 q

And it's worth the noting which he adds C"^¥ cc therefore /, for my part, am fo little folicitons jit. . " any confequence that may be hence inferred to thr\ "prejudice of my Caufe, as that J am apt to think | cc that this muft have been the way at firfi in the \ iC making of Bifljops, how Abfolutt foever I conceive j c ' them to have been when they were once made. —

Anf. Are we not beholden to the Univerfal Prefidentfhip for this conceflion ? I forced John-fon, alias Terret to the fame: And yet both thefe men cry down a Power refulting from God's Law or Charter to the perfon duly receptive, when yet the Inftance of the Papacy conftraineth them ] to make it their foundation. Why then muft Presbyterian Ordination be Nullity, if Inferiors only chufe and Confecrate the Pope, and Presbyters only at firft chofe and Confecrated Bifliops ?

Obj. The difference is, that fuch Inferiors are but Electors and Invefting Minifters, and not Donors of the Tower, but Topes and Vrelates are Donors.

Anf i. Then no Prelate could be fuch but by the Popes or Councils donation. 2. Doth not Mr. D. oft fay, that the Body is the feat of Power, and fo giveth it ? 3. But why fhouM he think that we muft take his word for this di'Thence and the Prelatical Donation inftead of MidS^y ? Do not the Papifts themfelves more commonly hold that the Presbyters (or Priefts) Office is of fixed Divine luftitution, and more unalterable, than that the Bifhops is ? The latter is difputed ; the former undifputable. (It may be Mr. D. will thus prove that he is no Papift: But I had rather he be one than worfe.)

Nay, what will ygu fay jf after all he be half an Independent ?

p.jjj;

t P. 523. faith he, L" Thiffeems be ft to agree with Ithc Abfolutcnefs of Particular Churchc*, before they .had by compaB; united themfelves under Metropo-nes and Exarchs into Provincial and Diocefan 'Churches.-*-* And this feems to have been fated for the frequent Perfecutions of thofe earlier Ages, when every Church was able tofecure its own Succcffion by its own power withoue depending on the certain opportunities of the meeting of the Bifiops of the whole Province, And the alteration of this praElice, the giving the Bi/Jjops of the Province an inter eft in the Choice of every particular Colleague, ferns not to have beenfo nmchfor want of power in the particular Churches to do it^ as for the fccurity of Compacts, that they might be certain of fuch a Colleague as would obferve them. —1 And he thinks [it probable that it was in imitation of the Philofophers Succeffions, that thefe Ecclefiaftical Succeftions were framed. — And when the Philofophers failed to nominate their own Succeffors, then the Eletlion was in the Schools f\ Anf What could be (aid more gently by fuch man? 1. Then the firft Churches were like tiilofophers Schools j very good; not many fcore r hundred Schools as the firft and leafl: Order. . The Government of Churches was much like latof Philofophers in their Schools. 3. Biihops ind much more Presbyters) might be made then ithout Bifhops, by the Eledion and Confecr*-on of Presbyters. 4. This was the old way in me of P£rfecution. 5- This alteration was not >r want of Power in the Particular Churches, &c. But it was made to fecure Obfervance in the Colleagues. 7. And Church Succeftions framed in nicatioo of Philofophers.

We

Wfe (hall in due time enquire whether we are all bound to ftand to thefe changes, on pain of all the fcorn and fufferings that the followers of them will lay upon us.

Will you know more of this Self-confutation a In his Preface he faith, [P. 4." Ifuppofe all Churches " Originally equal, and that they have fence fubmiu tt ted to prudential Compacts,

But are not all we (poor nothings then) obliged on pain of damnation to ftand to all that our Fore> fathers did ? And muft we not take the Imperial Subje&s oiAfia, Africa and Europe^ we know not whoj for our Fore-fathers in Brittain ? and be of that Heathens mind that drew back from Bap-tifm, when he heard his Fore-fathers were in Hell,and faid, that he would be where they were?! No, this moderate man tells you, Q" Though they]

" may oblige them as long as the reafon of thefe Com-" patls lafts, and as far as the equity ofthofe Com-" palls may hold, as to the true defegn of thofe that cc made them, and as far as thoje Compacls have cc meddled with the alienable Rights of Particular " Churches 5 yet where any of thefe Conditions fail^ <c there the Particular Churches are at liberty to re-"fume their Ant tent Rights.

obj. Yea, but who ihall judge when any of of thefe Conditions fail ?

He anf.vers next \_And I juppofe the power of judging when, thefe Conditions fail to be an unalienable Right of Particular Churches, and not only to judge with the judgment of private difcretion^ but fitch a Judgment as may be an authentic^ meafure of her own practice.

We thank you Sir, that you give us fo fair quarter: J3uc if you had not, had we known

where,

i<

Ihere, we (hould have commenced a Suit for our*

1 itiveand Chriftian Birch-right, and pun you to

■rave quo jure John, Thomas, Peter, &c. meeting a

Dufand years ago we know not why, nor when,

Mr by what Authority, did give away the Birth-

t\it and the Souls of an hundred millions not

' n in being, that never confented or heard of

:ir names, nor were bound to know that there

h fuch a City as Rome, Nice, &c. or fuch men

'Leo, Tharafites,&c t in the World. And if you

I anfwered us according to the Roman genius

jth Gaolsj or Fire and Faggot, we would have ap-

Med to God whether you and all fuch will or

: 3 and when God judgeth, do your worfc.

3ut would you think what a ftrefs this Humane

tholick layethon innovating Prelates Compa&s?

• adds after all this,

■?. 6. Whoever they were that nominated the perfons^ >ther the People, the Clergy, or the Prince, or the w 5 yet ftill they were the Bijhops that performed "'Office of Confecration } which was that which was y thought immediately to confer the Power, rlnf. You were not then in being, and there-e did not then think it.— And you know mens lights fo long before you were born no better n others 5 Oportet fuiffe memorem. Had you not mory enough to make your Freface meet with lr Book, where you fay that Presbyters did nfecrate Bifhops, and yet did not give them the wer ? and fay that as to the Supreme Vrejident, he know his name ) it muft ftill be otherwife. Y«c this fundamental Humanift concludeth, [ I. [ They muft be guilty of difobedience to the Di-e Government, —— Guilty of giving or abetting a vine Authority in Men to whom God has never gi~

r *9° i

ven fitch Authority, nay in oppofuion to all the Authority, he hus really efiabtifiied among men. They muft be guilty of forging Covenants in Gods Name, and counterfeit ingthe great Seals of Heaven in ratification of them. And what can he more Treafonable by all the Principles of Government ? What is more provoking and more difficultly pardonable — They muft be guilty of finning a gain ft the Holy Ghost, and unto Death, and of the (ins defcribed in the pajfages of the Epiftle to the Hebrews, with which none do terrifie the Confcicnces of ignorant unskilful perfons more than they do- They muft be guilty offuch fins which as they need pardon more than others 5 fo do they in the nature of the things themfelves more effetlually cut off the offender from all hopes of pardon in an ordinary re ay. By being difunited from the Church, he lofes his Union with Chrifi, and all the Myftical benefits confequent to that Vnion. He has therefore no Title to the Sufferings, or Merits, or Jnterceffion of Chrifi, or any of thofe other bleffmgs which were purchafed by thofe Merits, or which may be expelled from thofe Jnterceffwns. He has no Title to pardon of fin, to the gifts and affiftants of the bleffed Spirit, or to any Pro-tnifes of future Rewards, though he Jhould perform ALL OTHER PARTS OF ~HIS DVTT, befides this of uniting himfelf again to Chrifi's Myfiical Body in a VISIBLE C0MMVN10N : Till then, there are no promifes of acceptance of any Prayers which either he may offer for himfelf, or others may offer for him. And how difconfolate muft the condition offuch a perfon be!

And pag. 20. Suppofe I were mifiaken~why (hoidd they take it ill to be warned of a danger ? —

Anf 10. What harm was it for thofe,Acl. 15. to fiy, Except ye be circHmcifed and keep the Law of

Mofes,

t *9 J 3

Mofes, ye cannot be faved f And yet did Tad rail whenhefaid, Beware of evil-workers, beware of Dogs, beware of the Concifion? What Sett cannot eafily without a Do&ors degree thus difpute ? Ton are all damned that be not of our mind or Sett.

But the Devil hurts thofe moft whom he leaft af-frighteth.

Avf. 2. What if we put this to wife men to tell us, i. How he can prove that all the Chri-ftian World agreed to the Compa&s that bring us under thefe hellifli confequences. I provoke him again to anfwer my proof againft Terret, that they were the Compacts but of one Empire ?

i. How proveth he that we Brittains are under fuch Compafis, when our Anceftors (and the Scots) renounced Communion with the Romanifts ?

3. If our Anceftors after turned to Popery or Church-Tyranny, how proveth he that we are my more bound to fin as they did, than if they qad turned to Arianifm or Turcifm ? when Etek.

8. & 33- fpeak for the clean contrary.

4. What if we prove that Chrift hath himfelf ■i*iven the Church in the Scriptures, an account of lis own Inftitution of Church-Form and Government, as much as is neceflary to its Eflence, Unity and Salvation, and that all altering Cotli-ba&s contrary to this are diabolical: Will Chrifc damn us for not breaking his Laws, and ferving :he Devil ? Is it the fin againft the Holy Ghoft, md unpardonable, not to defpife Chrift's Laws, md not to obey the Devil ?

5. What if we prove to him that the very Species of his Prelacy, and fpecially of a Supreme Catholick Jurifdi&ion is condemned by Chrift, md Treafon againft him ? Are we Traytors for Jot being Traytors ? U * 6. What

[ 2 9* 3

6. What if we prove to him, that according to his very Canons, the Pope and Bifhops that he damns us for not owning, are noBiihops, having no true Call and Title to that which they pretend to ?

Will you have yet another of his Self-conau-di&ions ? P. 7. [ / cannot butlook^on it as an Argument that God never intended to oblige Particular ; Churches to as great a dependence on other Churches as that is wherein he has obliged Subjects to depend on their own Churches, becaufe by his contrivance of things it does not follow,that Separating Churchesmuft be left as destitute of the ordinary means of Salvation on their feparation from other Churches, as particular Subjects are on their feparation from their own Churches* — Abating what obligations they have brought on themfelves by their own Compacts, God has made them equal. — -There is no way of judging who is in the right , but by the intrinfick merit of theCaufe. J really believe that the true original defign of thofe Compa&s whereby particular Churches have voluntas rilyfubmitted to reftritlions of their original Power, was ONLY that every particular Church might have her Ccnfures confirmed in all other Churches in reference to thofe who were originally her own Subjetls ^ not to gain a Power over any other Subjetls but her own?, nor to fubmit to any other Vower, &c. Alas! And U have Compacts by we know not who brought us | all into the fnare of the unpardonable fin?Though Chrift died for the World, he faveth none but Confenters: And can Men in Afia, in Towns whofe Names we poor Countreymen never heard of, make Laws to Damn all to the Worlds end, that obey them not j and this without our own Confent ?

To

To conclude, this Gentleman hath yet an eafie remedy againft all this: He doth indeed frequently prove (if you will believe him) that though you have Faith that works by Love, and do all ether duty, (that is in Love to God and Man) you cannot be faved without external Communion, that is, fubje&ion to this humanly compared Catholick Church -, fo faid Pope Nicholas long ago, yea and ^.neas Sylvius when Pins 2d, that all o-ther Graces and Duties will not fave a Man that is not fubje<3 to theBilhopof Rome : But faith this Man, p- 13. They may eafily avoid the danger only by returning to the CatholickfUnity. Mark Catholic £ Vnity. National Unity will not ferve: We grant it. But what Catholick Vnity is, and whether Catholick Councils with a Catholick Prefident that hath an Antecedent Power to call and oblige rhem, without which they are null, rebellious and punifhable, and to whom all Power efcheat-£th in the Intervals of Councils, whether I fay, chis beneceflary to Catholick Unity, or to Anti-jrhriftian Church Tyranny is the doubt.

I will conclude this with Dr. /*.. Barrow's The-fop. 255.

1. Patriarchs are an Humane Inftitution,

2. -^s they were erecled by the Power and Prudence of Men . fo they may be diffolved by the fame.

3. They were erecled by the leave and confirmation rf Princes, and by the fame they may be dejected, if yjeat reafon do appear.

14. The Patriarchate of the Pope beyond his own Province or Diocefsdoth not fnbfift upon any Canon of U general Synod.

5. He can therefore claim no fiich Power other wife than upon his Invafion or slffumption.

C *94 3

6. The Primates and Metropolitans of the Weftern Church cannot befuppofed otherwife than by force or out of fear to have fubmit ted to fitch an Authority as he doth Vfurp.

7. h is not really a Patriarchal Power, ( like that granted by the Canons and Princes ) but another fort of Power whtch the Pope doth Exercife-

8. The moft rightful Patriarch holding falfe Do* Urine, or impofmg unjuft Laws, or Tyrannically abu~ fing his Power may and ought to be rejected from Communion.

9. Such a Patriarch is to be judged by a free Synod if it may be had.

io. If fuch a Synod cannot be had by confent of Princes , each Church may free it felf from the wifchiefs induced by his perverfe Doctrine and Pro-Utce.

11. No Ecclejiaftical Power can interpofe in the management of any Affairs within the Territory of any Prince without his Conceffion.

12. By the Laws of God^ and according to ancient PraBiceprinces may model the Bounds of Ecclejiaftical J ur if diblion, ercbJ Bijhopricks, enlarge, diminifhor transfer them as they pleafe.

13. Wherefore each Prince having Supream Power in his own Dominion and equal to the Emperors in his, -may exclude any Foreign Prelate from Jurifdiclion in his Territories.

14. his expedient for the public]^ peace and good that he Jhould do thus.

15. Such prelate according to the Rules of Chrifti-<mity, ought to be content with his doing fo.

1 6. Any Prelate Exercifmg Power in the Dominion of any Prince, is eatenus his Subjett ; as the Popes and allBiffjops were to the Roman Emperor,

C*9J ]

17. Thofe Joints of EcclefiApical Difcipline Esla-

1 blifljed in the Roman Empire by the Confirmation of ■■ Emperorsy were (as tonecejfary continuance) diffolv-edbj the dijfolution of the Roman Empire.

18. The Power of the Pope in the Territories of any Prince didfubfift by his Authority and Favour.

ig. By the fame Power asPrinces have curbed the Exorbitancy of Papal Tower infome Cafes, (of entertaining Legates, making Appeals, difpofing of Benefices > &C.) by the fame they might exclude it.

20. The prallice of Chriftianity doth not depend on the fubfiftence offuch a form inftitnted by man.

As to Mr. Dodwelfs fundamental Opinion (that the Minifter can have no Power which the Or-dainer intended not to give him) He over-rhroweth by it all the Reformation and all the |Engli(h reforming Miniftry , as derived from the Roman Ordination: For it's certain that the Roman Biihops intended not to give them Power to reform, or to Worfliip God as they have done. 1 And the Proteftants areagainft him: Saith Dr. JC ha/loner ( in his Credo Ecclef Cath. p. 95.) However the Priefi at the Baptizing, or the Bifhop at the Ordination, had another meaning, yet the words wherewith they Baptized and Ordained being the words of Chrifi, are to be taken in Chrifts meaning; \in as much as he which receiveth from another, is to receive it according to the intention of the Principal Giver, and not the Inftrumental Giver, He which confers Baptifm and Orders as the Principal Donor is Chrift ; the Bifhop or PasJor confers them only as his \Jnfiruments. ~] So others. ! As all Power is of God and mud be obeyed, to Ufurpation is of Satan, and the higher the worfe; and the word-dmchrift is fuppofed by U 4 many

[ *<?6 1 many to fignifie one that iszVfurpingCbrisl, that is, a Ufurper of Vniverfal Sovereignty which none -but Chrift is capable of.

Mr. Jof.Glanviks Chara&er of Devils or Evil

Spirits in his Sadduceifmus Triumphatm is COnfide-rable, p. 33. and 42. Edit. 2. [ wC The meaneft and

" bafeft in the Kingdom of darknefs bavingnone

** to Rale and Tyrannize over wit bin the Circle of ^ their own Nature and Government; they affeel a " proud Empire over us, the defire of Dominion and <fi Authority being largely fpread through the whole iC circumference of degenerated Nature, efpecially a* * c mong thofe whofe Pride was their Original Tranf-.

greffion : Every one of thefe defireth to get him Vaf-.. fals t opay him Homage.

»■ The good Angels have no fuch ends to profecute, "as the gaining any Vaffals toferve them, they being 1 Miniftring Spirits for cur good, and nofelf-defigners [ c for aproudandinfolent Dominion overm.

But I think no Devil but Beelzebub the Prince afpireth fo high as to be Ruler of all the World or Church: And when Cardinal Benrand told Vhilip King of France that God had not been Wife if he had not fet up ofte as his Vicegerent vifibly. to Rule all the World, I do not find that he fet up that Vice-god fo far above God himfelf as to forbid obeying him before his Viceroy, or to deny Gods Univerfal Laws to be above Mans, and to deny all Appeals to God and his Word, or to fay that the Prefident of Counfels mud be obeyed without excepting,

If Gods Laws and his be inconfiftent.

Since the Writing of all foregoing, Mr. Dodwell Lull Published ihe Second Part of his Leviathan,

called.

[ *97 1 called, A Difcourfe of one Altar and one Priefl-hood, as againft us whom he callethSchifmaticks, and me in particular.lt is much of the Complexion of the Firft Part, (His Schifmatical Book ) being a Chain of many linked Propofitions, of which many are falfe,and many falfly fhaped and applied : But put off with a confident Affirmation that he hath proved them true; And his former Method ,ts defended by as confident an Affirmation, that Bill that is faid againft them invalidates not his 1 proof. The fhorteft way, I confefs, of defending himfelf, and anfwering others, and faveth the labour of much Writing and Reading: And I think if the tedious Difcourfes of his two Volumes had been juft fo abbreviated, it had been a Kind-neis to his Readers.

§ 2. Whether he referve his Anfwer to my laft

, Book againft him to another Treatife, or mean to

overpais it by faying it is contemptible, I know

not, nor much defire to know. I find him here

in his Preface doing that which may ferve his

turn much better than an anfwer, viz* i. Many

| angry Charges that I (lander him 5 2. An attempt

|to prove it agreeable to his Method. 3. Confi-

j dent Affirmation that I write not accurately, nor

, anfwer his Proofs. And to thofe that read his

'Books and not mine, this is enough.

§ 3. His Proof of my Slander is moftly by way J of queftion 5 Where did J fay this or that ? Where, 1. Thofe things that I fpake of others, he feigneth I me to fay of him : Joyning divers late Writers J together , I mention what is faid among them, Jfome one part, and fome another, and he takes all Ito himfelf. 2. When I mention the clear Conferences of his Doctrine* 3. And when in my

Letters

C *98 ] Letters I recite his Verbal Difiourfe with me, he

asks, Where have 1 [aid it.

Did I not find him a defigned Hider^ I woald not fufped: defigned Fraud , but fhould be very glad that he fo much as intimateth in his Queftions a denial of fo many Errors % But who can choofe but fufpe<5t his Sincerity in fuch fieming Denials9 who findeth fome of them unfincere. E. g. He asketh (Pref.) Where did I once call Thomas Aquinas a Saint f This ftartleth me: Many times have ray Ears heard him call him [Saint Thomas'} and never once heard him call him othervvife. And doth he now feem to deny it ? I never faid that he fo wrote, but fo called him. Had I not reafon to believe that when he oft calls (the church of Chris! in the Angular Number -, One Political Body under One humane Government which all mujl obey, and not queftion, whether it's Laws be agreeable to the Law of God] that he meant the Church Catholick , and not a Diocefi i There are Thou-fands of Diocefles 5 but the Church that he fpake of is but One. Had I any reafon to believe that when hetalkt of the file right of the Trefident to call Councils or ^jfemblies to make Church Canons,

that he meant only Diocefans ? When as a Dioce-iaBt hath no Bifhops under him to Convocate ? And whether it be not Convocate Bifhops to whom he appropriated! this Legiflation, let the Reader judge as he feeth caufe.

§ 4- But I abhor making any Man thought to qwn what he difowneth. And I gladly receive his intimated Oenyals in thefe Queftions; and tender them to the Confideration of all that are for a foreign Jurifdiciion.

C *99 1 i. Mr. Dodwell denieth (by intimation) all humane Vniverfal Church Supremacy, and Confequently all humane Tower of Legislation or Judgment over the whole Church. He denieth the Government of the Catholick^Church Collectively ought to be either Monarchical or Ariftocratical, in Pope or Council.

2. He denieth the Pope to have any Primacy or Prefidentjlitp in General Councilor that it belongs to him to call them. It was but a Diocefans Power to Convocate his Presbyters that he meant.

3. He taketh the French Church for Papifts, while they own the Popifh Communion (though many are not fo in their Principles: But it is Mens Principles that I fpake of, and not their Communion.).

4. He denieth Communion with any part of the Roman Church (Doth Dr. Saywell do fo i)

5. He taketh the Councils of Conjfance and Bafd for Papifts, ( and hath no Communion with thofe that own them as being Papifts.J

6. He proveth the French Church guilty of the Hildebrandine Do&rine of depofing Princes (and

Aquinas tOO.)

7. He difowneth the terms of Cajjander and Grotim as not fufficient to a lafting Peace.

8. He (odly) dreamed that when I deny a Governing College of Bifhops, I thought the Lord Biihop of Ely had meant fuch as our Univerfity Colleges, cohabiting, (this is no Slander in him ) yet he declareth that by fuch a College, he means but Bifhops ejnfdem Speciei, governing the Church by parts , and not any One Numerical Soveraign

(Company : But that they (hould hold all due Communion

* [ 3^o ]

munion (whichhe nay fee Iflill grantj And he falfly fancies that I am againft Cyprians naming of Colleagues or his fence.

§ s. But if Mr. Ocdwcll be fincere, he makes himfelf one of the greater Separates in the World: Cor.fider how narrow his Communion is, and the Church which heoivneth :

i- He hath no Communion with the rigid Italian Papifts.

2. Nor with the moderate Papifts that are for the Councils ofConftance and Bafu For he takes them for Papifts with whom he hath no Communion.

3. Nor with the Church of France, becaufe they have Communion with Papifts : Though many of them are no Papifts in their Principles.

4. He hath no Communion with any Proteftant Churches rhat have not Bilhops.

5. Nor with any'Proteftants that have Bifhops not Ordained by Canonical uninterrupted Suc-cellion from the Apoftles fat left preemptively^.

6. With none of the Greek Church that have Communion with the Church of Rome , or with any Schifmaticks, or that want fuch Succeffion, or refute the Laws of the Church (which is all.)

7. With none of the remote Nations, called Jacobites, Neftorians,c^r. Becaufe they are judged Hereticks or Schifmaticks, or Communicate with fuch, or have a notorious interruption of Succeffion.

8. Not with the Maronites, or any Se£t that Communicate with Papifts.

9. Not with the Nonconforming of the Church of England , whom he endeavoureth to prove Damnable xhifmaticks-

10. Not

10. Not with the true and old Church of En'ft-\iand, who profeffed to hold Communion with thofeForeign Proteftants whom he callerh Sehif-maticks: Nor with any of the prefenc Bifhopsand Conformifts, w ho profefs the (ame Communion: For his Rule is 7 that they are 'Schifmaticks who Communicate with Scbiimaticks.

Who then hath he Communion with ? Ttfeems rone but thofe fe.v new Men in England of his own Mind, who perhaps may call themillves the

Church of England.

11. Nay, not with thofe among them who profefs Communion with the Church of-Rifcteifix-ceptwith the Jefui ted part.

ii. And with thofe of them who are for one ,Supreme Univerfal Ariftocracy, or Legiflative College, Council and Judicature over the Uni-verfal Church.

And now can you tell which is the Church that he is of: Or is there a more notorious Separatist or Schifmatick than he ?

§ 6. And now can any Man tell which is that 'Church which he fpeaketh fuch wonderful things k)f ? as the One Body Politick of Chrift) with one vifible human Government ? Which be the Bi-(hops and Church that have all that Leviathanlike Power of Heaven and Hell, which he defcri-beth and atferreth ? Is it only the uncertain reli&s ofallthefe?

§ 7. Mr. D. hopeth fjuftlyJ that none, or few of jiis friendly Readers will read what I write againft him 3 and therefore w hen I deteft his Fraud and putid Errors, he puts it off with faying, CI do but put many new Queftions, and anfwer nothing accurately.] But, for thp fake of them

that

that will read, I will ask him, I. Whether his little invifible Church be a Body meet for the Glorious Elogies which he giveth the Church of Chrift 3 1 profefs I know not one Bifhop that is of his profefTed Principles- Archbifhop Laud was not, that took a General Council to be a Court of Pretorian Pow r er to be externally obeyed by all the Church. Bifhop Qming is not, as the fore-faid Evidence fheweth.

2. And I would ask him whether his Church have all the Power of Heaven and Hell which he defcribeth,over thofe that are without the Church, or only over thofe within ? Vaul faith, What have we to do to judge them that are without ? And if fo, how narrow is the Power of his magnified little Church ? Let their own Subjects efcape their Damning Power how they can ; it feems none of all the people on Earth whom he cqunteth Schif-maticks or Hereticks are within their reach : For thefe with him are all without. If it be faid, They were within when they were Baptized, I anfwer, i. What they were, and what they are, is not all one. 2. But he faith that the Sacraments are but Sacrilegious Afe and Nullities that are done by fuch. And if fo, they were never Baptized, and fo never in the Church.

§ 8. But let us come to his new Book and Method. And firft I will tell him once more what our different Church Principles are, that he may notaccufe he knows not what.

1. Chri.ftis the only Head, Prophet, Prieft and King to the whole Church on Earth ; both of Influence and Government* ConfUtutive, Specifying

ing and Unifying; and hath no Deputy or Vicar mnderhim, Ariftocratical or Monarchical that hath any fuch Capacity, Power or Obligation.

2. Therefore the Church though Compaginated in all its parts, is only one Politick Body of Chrift, and not of Man, and hath no other Sove-raign.

3. Therefore neither Pope, Council or College of Bifhops have any Legiflative or Judicial Power over the whole Church Colle&ive ; but only the feveral Paftors are fuch to their feveral Churches.

4- Yet are they obliged to keep the Unity of the Spirit in the Bond of Peace and Love, and to do all in Concordant Obfervation of Chrifts Laws-•And all Churches and Chriftians to helpothersto their Power.

5. And when they afford fuch Counfel, or help : for Concord to other Churches, they do it not as Lay-men, but as Paftors, in the Univerfal Chu^h, though not as Paftors to other Mens Flocks. As Phyficians of feveral Hofpitals, and Judges of feveral Courts, or Mayors of feveral Corporations, or Kings of feveral Kingdoms may advife for Concord, without Ufurping each others Government.

I 6. As God only by Mofes made the Jewilli I Law, and the Priefts were not to make more, but ! only to Rule by it, it being a Prophetical and Mediatorial Work : So Chrift only by himfelf and I lis Spirit (of Infallibility and Miracles) in the Apoftles, made the Chriftian Univerfal Law, and no Men are to make more fuch, but to Rule i by that fo made.

7. As W^truely told thePope ; Chriftsown

Law

[ 3°4 3 Law is fuflficiettt for the Government of the Church ( Univerfal ) elfe Chrift had not been a perfed: Law-giver: And they that pretend by Supplements or Emendations to add or do better, are not his Minifters but Accufers.

8. Therefore thofe Popes and Councils that have prefumed to make Laws for the whole Church have Ufurped Chrifts Prerogative, and are falfe Prophets or Traytors againft Chrift.

p. Therefore none (hould own them as fuch, nor is it Schifm, but Duty fo far to difown them.

io. Nor (hould any own thefe Bifhops as fuch, who own this their Ufurpation- As no Soldiers of the Kings Army (hould follow thofe Captains who fubjeft themfelves to and take Commiffions from an Enemy, Ufurper or Foreign Princes.

ir. The Power of Bifhops under Chrift as to Laws is only to keep and teach Chrifts Laws, and Rule by them, and determine themfelves of undetermined circumftances or accidents, which vary as time and emergent occafions vary, and are unfit for Univerfal Obligation; and this Power they have only over their (ingle Flocks, though by contrad they may join in fuch things with others for Concords fake.

12. When the cafe of many Churches is alike, and their common good requireth Concord in any fuch accidents, all are bound to obferve fuch Concordant Agreements, by virtue of Chrifts command for Concord.

13. But if on this pretence Paftors will turn Agreements for Concord into Laws, and make that feem needful to Qnity which is againft it, and hurtful to the Churches, no Chriftians ihould encourage their Ufurpation by Obedience,; it

being

being contrary to Chrifts general Laws.

14. Whatever maketh true Chriftians maketh

Men Members of Chrift and his Church? And

only the Efientials of Chriftians go to make true

Chriftians, and the Integrals to make compleat

•Chriftians.

15. The Canons of Bifhops are not Effential to Chriftianity, nor the underftanding the many Controverfies about Diocefans, Patriarchs, Councils, Ordinations, SuccefTions, nor to know which is the true Bilhop.

16. Baptifm is our Chriftening, and he that is :ruely Baptized is a Chriftian, and a Member of thrift, and hath the pardon of Sin and right to heaven before he be a Member of a particular Church, or Paftor; as the Eunuch Afts 8. and nany converted without Bifhops: As the Indians

ny Edefim and Frumentins, and the Iberians by a ! laid, c^c

! 17. Whofoever truely repentethand believeth hd loveth God as God, and is of a Heavenly ' lind and Life, is pardoned before God, before ! aptifm, and B2ptifm doth but Invert him in ir* i id make him a Chriftian more fully by Covenant J id before the Church, and the want of it within contempt will not keep him from Salva-pn*

118. No one (hall be faved by being joyned io iright Bifhop, or receiving the Eucharift, who jith not true Repentance, Faithj Love, and the >irit of Holinels: No Sacrament faveth theun-iialified.

19* Thoufands-live in ignorance and wicked-

fs, in Atheiftn, Sadduceifnij Carnality, Adul-

ry, Drunkennefs, &c. that conform to Bifhops

fje6] ' J *V-%

and receive the Eucharift. And to tell fuch they are in a ftate of Salvation is opposition to Chrift, and Damnable deceit of Souls.

20. The Levites and Inferior Priefts received not their Office from the High-priefr, but by -Cods Law had it by Inheritance to which God chofe the Tribe of Levi : Nor hgd the High Priefts power to add to, or alter the Laws and Office on the Inferior Priefts or their own.

ii.Nor was there a neceffity of an uninterrupted regular Succeffion 7 much was of man's making; Chrift owned them that were in pofleflion \ though Ufurpers, not of Aarons Line, but fuch as bought the place of the Romans.

22. Seeing the High Prieft was a Type ob Chrift, and the Scripture faith fo much of thd change of the Law and Priefthood, and Chrift aj hath made fufficient Laws for Church Offices, icj is prefumption to Judaize, and pretend to anjfllf other imitation of the High Priefts than Chri hath ordained.

23. No one of the Apoftles was an High Prie over the reft, but had equal Apoftolical Power.

24. Chrift rebuked them for feeking wh ftiould be greateft, and exprefly forbad that which they fought.

25. Every Paftor or Church-Presbyter hat[jfc fi an Office fubordinate to the Teaching, PrieftlJ and Ruling Office of Chrift.

i<5. Every ones Paftoral Office is instituted and in defcribed by Chrift (by his Spirit in the Apoftles) and this fpecification is Divine, which none maj alter, nor make any other fuch. J

vj. Therefore (as Papifts confefs of the Pope^ ( all that men have to do is (not to be makers 01 %

donors

I

mi

i

i

er

r nst^r }

5*W^ [jo 7 ] 7'"^"

lonors of the Office, but) to. determine of the )erfons that fhall receive it from Chrift's dona-ive Inftrument, his Law, and ministerially to insert them (as men Chriften, Marry, Crown tings, &c)

28. No Minifter or Prieft reprefenteth Qirift trnpliciter, but fecundum quid^ as Embafladors or uftices do the King.

29. Chrift's Laws are above mans, and ho nan's to be obeyed againft them. To obey marl gainfc God is Idolatry.

30. The Priefts or Bifhops are under Chrift's -aws as well as others, and by them all their true 'ower is given and limited: And therefore if hey go againft Chrift's Laws, they reprefent him ot therein, nor are to be obeyed, as ufurping an njuft Power.

1 J1. Therefore every Chriftian hath a Judgment f difcerning whether Bifhops Laws agree with thrift's, and muft be governed as reafonable creates, and no* as Infants, Idiots or Brutes. I 32. They that deny this, and require abfolute bediencein all things, fet man above God, and iake it the duty of Subje&s to be Atheifts, Infills, Idolaters, Mahometans, Murderers, Adulters, Hereticks, where Kings, or Popes, or Pre-tes will command it.

| 33. Multitudes of Church-Canons have been intrary to Chrifc's Laws, as I have ( with grief) rfoved in my Hiftory of Councils.

34. Bifhops that depofed Emperors and Kings tere not to be obeyed therein.

jjr. Almoft all the Chriftian World fince the

fe of General Councils are difegreed who are the

ue Bifhops, one Party fetting up one, whom

C ?o8 3 T -

others reject and condemn 5 fo that if it were ne-ceflary to Salvation to know who is the true Bifhop of the feve*-al Churches, few Chriftians could befaved.

36. Many Canons nullifie the Office and Power of thefe Bilhops who come in by the Magiftrate, without the choice or confent of the Clergy and People: And I think Mr. Dodwcll profeffeth Communion with few but fuch, and fo is by Canons condemned.

37. There is no Law ofChrift, or unchangeable Law of man for appropriating a certain fpaceof ground to one Bilhops Jurifdicfcion. Grotlm and Dr. Hammond thought that at firft moft great Cities had two Bifliops and Churches, one of Jews, and one of Gentiles. And the Apoftles never fo appropriated any places to themfelves, but oft divers in one City were their Teachers.

38. Occupation of a fpace of ground for Prieft-Jy Power is no juft Title, and may be altered i And if it were, the Primitive Occupation was contrary to Mr. Dodwells Model.

39. If each City was to have a Bifhop, each of our Corporations fhould have one, being all Cities in that antient fenfe.

40. It is not neceflary to all to be of any fixed If particular Church, as I have proved elfewhere ) (of Travellers, fome Embafladors, Merchants,Va

. grants, &c ) while they are of the Univerfa p Church, and own Chrift, and obey his Law.

41. The Ele&ors do more to the making of % Bifhops than the Ordainers: Oft-times Bifho havs ordained contrary Competitors, fome one|()j and fome another; and are oft forc'c to ordai whom Princes and Patrons chufe.

■••' 42. tjprim

n

42. Cyprian and his Carthage Council, prove in the Cafe of Martial and Bafdides , that it is the Peoples Duty toforfake thofe Bifhops who are not qualified according to Chrift's Law, though Cano-nically ordained and approved. And Martin fepa-rated from fuch $ and Gildas faith he is not eximhu Chrifiianm, that owned the Brittifh Bifhops.

43. Chrift hath left fufficieat Directions,-for the continuation or reftoration of the Priettly Office, without Canonical fucceflive Ordination uninterrupted •■> As well as God hath done for Kings.

I 44. Seeing Mr. D. faith, A Preemptive title may ferve, he thereby confefleth that it is not real Canonical Succeflion , but the Opinion of it that he makes neceflary.

45. TheQueftion is, Who muft be the Prefen-ters ? When they fo greatly differ ? Gratia* pre* fumed that the Chief Minifter of a City or a -hurch was really a Bi(hop,though not fo called.

46. The Reformed can prove a more probable •Succeflion than the Roman, whofe frequent in-erruptions hath been oft proved.

47. If we muft imitate the Jewifi) High Prieft-iood, not every City muft have one , but every Nation (and fo England hath none) or elfe all the World-

48. judea being a fmall Country, all the People at their great Anniverfaries might go up to hrufakm 3 which in great Kingdoms and Empires. £ impoflible.

49- It is falfe that we are united to Chrift only t>y the Sacrifice of the Eucharift. Baptifm which i no Sacrifice, firft uniteth us to him publickly, as ?aith and the Spirit do before fecretly.

X 3 So. Ic

yo. It is a frivolous thing of Mr. D. to write a Book for one chief Altar and Bifhop, when the Queftion is of what Church that one muft be: I have proved that Ignat'm appropriated them to Churches no bigger than our Parifhes, and Mr. Clerkfcn hath proved more 5 and the Man confuted! none of this proof.

Si. Seeing he dilowneth one Univcrfal High Prieft, and would have one in every City, or Nation at moft, who knoweth not that the City Bifhops of the World are now (and have been 1200 Years) in fo great diflention difowning each Others Communion, that it's hard to know Ca-tholicifm by his way of Communion.

52. And who (hall Govern thefe feveral Bifhops, if each one be a Supreme ? Have they not as much need of Government as Presbyters >

53. The Eucharift is no otherwife a Sacrifice, than as it is an inftituted Symbolical Commemora-lion of Chrift's Sacrifice.

54. The validity of the Sacrament depends not pn the uninterrupted Succeflion of the Prieft, nor his Subjection to the Bifhop.

55. There are many Cafes in which it is a Duty to be ordained, and officiate without the Bifhops confent i As in all the Popifli Countries where they will admit none without confent to Sin.

56. To make Bifhops and all their Curates the abfolute difpofers of Heaven and Hell, is to fetup the higheft Papal Tyranny over Kings and King* doms, by vile Prefumption.

77- His words that the People can better judge of their vifible Union with the High Prieft and Chrift, than of any invifible one , is a pernicious intimation, that this vifible Church Union will

fave

c?» ]

j fave them that have not the invifible Grace of > found Faith, Repentance, and the Spirit of i Love and Holinefs.

I intended to have proceeded to a diftinft An-fwer to Mr. DodwelCs whole Book, becaufe I take him to be the mod injurious and grofs Adverfary to the true Unity of the Church, on pretence of Pleading for Unity , of any that calls himfelf a Proteftant; and find him not only extreamly felf-conceited, loquacious and magisterial (in a lowly Garb) but grofly unfincere, intimating his denial of that in Print, which he often owned to me in Private Conference, vm, for the Nullity of thfe Proteftant Churches, that have not his falfe Character, for the verity of die French Church, and for the uninterrupted Succeflion of the Papal Seat; when I undertook to prove it, he told me, It was not for the intereft of Chriftianity to fay fo; And yet it is for the intereft of Chriftianity for him to ] Unchurch more Churches,I think than the Papifts j ordinarily do.

But when I had gone thus far, I was ftopt by the Perfecutions of his Church-Rulers, and then by Sicknefs, and after by near two Years Impri> fonment for my Paraphrafe on the New Tefta-ment by a Judicature, as admirably agreeing to his Principles, as if he had been his Difciple (Chancellor Jeffreys lately DeadOand fuch others.

Therefore not to tire the Reader with more -words to fo wordy a Man, I again and again (though I fuppofe in vain) provoke him and his dividing Brethren,to anfwer my Treatife of Epif-copacy, my firft Plea for Peace, my Sacrilegious defertion of the Miniftry rebuked, my Apology

X 4 for

for the Konconformifts Preaching, my Englili Nonconformity, and Mr. DavidCUrksonsV •oithu-mousBook for the Primitive Epifcopacy, againft his Fi&ion of the prefent Djocefane Epifcopacy, as having no Bifbops under them. But fraudulent Difputers will difiemble, andfilently pafsby that which they cannot anfwer: But will that be Peace to Confcience in the End ?

Having faid as much as I think needful to fatis-fie intelligent impartial Readers, againft his Schif-matical Writings,in my Book of Church-Concord; and here before, I take my felf difcharged from any Obligation , further to detect or confute his Fallacies- The rather becaufe he can fay and un-fay, as he finds his Intereft lead him : And his Leviathan Church-r/ff^o^/, which he feigns to be Cad's Proxy to us, from whom there is no appeal to Scripture or to God, will to Men that believe in Chrift, I think by his own Defer iption, appear as frightful as Hobh his Leviathan.

(Some of this I wrote long after the molt of the Book J

Chap. XX. Dr. Thomas Pierce now Tiecn of Salisbury \* Judgment (and 2)r.Hzmonds.)

§• i.T Think Dean Tierce is the only Man furvi-1 ving/vvhow r asCommiffionedbyKingC/7.2. to Treat with us for Concord, as being of the Eidops part, in 1661 : And who hath lived'to fee by near ^oye^rs Experience whether his Zeal againft the terms of Concord which we as humble Suppliers offered, hath done more Good,

and

and prevented more Evil, than a Concord on thofe offered terms would have done. What it hath done on him I know not,but with others Experience hath had as little Succefs as Reafon and Petitioning had.

§. 2. He hath written againft me more Book's than one, which no Man hath excelled in infult-iogand in command of words: His work is to prove Grotim to have been no Papift. Few Men living think highlier of Grotim than I as to what ie wrote before his change : Efpecially his Book Pe Satufaclione Chrifti , and that De Imperio Sum. Pot. & de Jure Belli, and his Annot. on the Evan-*elifts. Valepw and Petavim took him to be of their Religion and Church, as did Vincentiw, and Saravins. But I. It is not the Name [Papift] that l regard, but the Thing. 2. Therefore the doubt between Dr. Pierce and me is, What is Popery f ;He thinks that it is not a proof that he is a Papift to be for an Univerfal Church Jurifdi&ion, the Church of Rome being taken for the Miftris of all Churches, and the Pope as Primate, and Patriarch * of the Weft, governing according to the Canons of Councils, and not Arbitrarily; And taking the Articles of Pope fins* (his Creed and Oath added at Trent, which contain the Body of that which Proceftants call Popery, to be fuch as may be Sworn and bear a fair fenfe. (Though Dr. P. him-felf cannot fubfcribe them.) This with all the reft cited by me out of Grottos he taketh to be no proof of a Papift. Let him call it how hepleafe, The French Church Government, or the Prote-ftant or the Catholick, it is the Thing (a Foreign Jurifdi&ion, and fpecially an Univerfal that I deny.;

§3, And

§ 3. And this he himfelf owneth, for the proof' of which I refer the Reader to his Books 5 particularly his New Difcoverer? Append. P. 2o5, 207, 208: where he is for one Government of the whole Church : Not in fpecie only, (for fo we'are as well as he, each Governing per panes in his own Province,as Kings in their feveral Kingdoms); but numerically, by one Ariftocracy, the Pope] being PrincipiumVmtatis? And Ariftocracy is a Government formed and unified in um Perfond Politic^ confifting ex pluribm Perfonis naturalibus 5 Elfe it would not make one Soveraignty, nor one Political Church or Society. Therefore his faying P. 206. that the Pope's Primacy as (Univer-fal) and his Weftern Patriarchate, is no Monarchy, but exatlly reconcile able with an j4riftocrath\Go-\ vcrnment of the Church'] reconcileth not me at allll

to his Model, who am paft doubt that) 1. Onej Ariftocratical College is far more uncapable of Univerfal Government of the Chriltian World, than a Pope. [\i inter impoffibilia- daretur Magis &

M\nm] 2. And that a College oftheSubje&s

of Foreign Kings (e. g. France? Spain , Portugal Armenians? Abajfines? Turks, Mofcovites? &CC.) ar unfitter for Foreign Jurifdidtion, and particularly to Govern Britain than a Pope is.

The Confutation of Dr. Pierce is fufficiently done before and after : I now only recite his Opinion : And am forry that (he is fure that iV.Hammond was of the fame Religion with Grotius ? j and for fuch a Jurifdiftion. Buc if any be for thej French Church form of Government, call diem! Papifts or Proteftants, as they fhall themfelves de(ire ? It is the Thing, and not the Name that oppofe. The French know by feeling what th is j God grant we feel it not. Cha

1

:

C jiy]

hap. XXI. That this New fort of Trelatifls who were for a Coalition with the French or Roman Church , have been the great Agents of all the ^Dividing, Silencing, Terfecuting Laws, which have brought and kept its thefe Twenty feven Tears in our dangerous lacerated State.

\ i. HP Hat the Church of England before the A days of Buckingham and Lmd were quite bf another Mind,I have before fully proved: And no reafonable Man can doubt of it,* who hath read the Apology of the Church of England^nd Jewel's Defence of it, and the Writings oiWhitak^r,Fnlk, Humphrey , Field, Willet, Airy, Bernard , Craken-thorpe, Suthffe, G. Abbot, Rob. Abbot, J. Reignolds, Morton, VJher, Downame , John White , Birkbeck., Cook,, Perkins, Bilfon, Andrews , Hall, Davenant,

and many fuch Bifliops, Dignitaries, and other Conformifts $ befides , Cranmer, Ridley, Latimer, Hooker, Farrar, Bradford , Philpot, and the reft of the Martyrs. Befides the Nonconformifts-

§. 2. And that the true Church of England even in Laud's time and fince, have never confented to this Coalition, is evident, i. In that Heylin con-fefleth that Laud prevailed but with four or five more Bifhops to be fo much as Arminians, viz. Neale, Howfon, Corbet, Backgridge, and Mount ague: And he that readeth Buck&ridge his Book for Kings, and Moumagueh Works, will think that even they were again!]; this Coalition-

2. And

C ?i6 3

2. And he confefleth that Laud durft not put hisCaufe to a Convocation , becaufe fo fmall a Number there were for him.

3. And to this day the Church or Parliament: have not revoked the Homilies, Articles, Liturgy, Apology, or any of the Writings of the Bifhops and Doftors aforefaid , who have written againft Popery. .

4. And excellent Writings have all along to this day been Published by the Church Dodtors againft all fuch Confederacies with Papifts ; fuch as Dr. Stillw^fleet, (who though to pleate his Superiors he defended Laud, yet defended not all that he faid or did ) Dr. More, Dr. Tillotfon, Dr. Tenmfon , Bifhop Th. Barlow, Mr. Wakf, yea, even Henry Fowlis, and many more * But above all, Dr. Jfaac Barrow of the Supremacy, unanfwe-rably, though S. Parker had Confidence enough to pretend a Confutation.

§ 3. The Endeavours for a Coalition that were publickly attempted in Scotland, Ireland and England, by Laud and his Agents, have been fo volu-minoufly written of, Accufed and Condemned in Parliaments, and his own Death, and the long Wars and all the Fra&ures that have followed, were fo much of the Consequents, that to fay more of this is Vain. Dr. Pet. Heylins Life of Laud doth acknowledge and juftiiie all. And" Trins Hiftory of Laud's Tryal largely openeth it.

§ 4. When the Parliaments and Scots Oppofi-tion, and the enfuing Civil War had broken this Defign, and the Bloody Ma fiacre in Ireland had rendred Popery more odious and dreadful than all Arguments could do (before our War here) the Parliament that had before the War, begun to

Purge

Purge the Church Miniftry, of Drunkards, Scandalous, and ignorant incompetent Men, proceeded :oo far on Civil Accounts, and ejefted fome for adhering to the King, and being againft them in :he War (though fome of us did waded them from all fuch feverity.) Cromwell ftrft rebelled jgainft the Parliament, and ufurped the Government, and fhortly died, and his diftra&ed incoherent Army ftriving againft the Democratical Reli&sof the Parliament, diflfolved their ufurped Government, which Diflblution brought in King .Charles II, (by MonkmA the Presbyterians, as the iDiflolution of the Parliament had brought in Cromwell. And with the King return many of .the ejefted exafperated Clergy, full of the Defires of Revenge, and of preventing all Danger to their Dignities and Promotions for the time to come $ rBut at iirft they were diffident of their prefenc •Strength, and thought they mull execute their Revenge and Mutation by degrees: The Lords, Knights and Gentlemen that had fuffered for Fighting againft the Parliament for the King,Pub-lifted many Proteftatio/is to draw in the Presbyterians to reftore the King, that they would be for iLove and Concord,and feekno revenge: Dr.^/or-\ley was fent before the King to Cajole theMini-fters to believe that the King was a Proteftant, and inclined to Moderation •, And thereupon a moderate Party of Epifcopal Men, met with fome called Presbyterians, and declared their defires of Concord on fober terms, (viz.. Dr. Bermrd, Dr. Gulfion , Dr. JiUtn , and others fuch). But Dr. Morley ufed them to his Ends, and (Lifted off all difcovery of his Defigns, (till quieting them by general pretences of Moderation, and Treaties.

ties. He had the Chief Power over Chancellor I Hyde, who ruled the Land , And Sheldon was! next him, and Hwchman the third : But under them truckled many of the fame Mind.

The King publifhed a Declaration of Liberty for tender Confciences (at Breda) , fexpounded fince by 27 Years barbarous Perfecution, laying all on the Proteftant Prelatifts that would not make a Law for it-)

I was pad doubt in 166 o. that the King was as he Died, or had engaged himfelf to promote it here, firft by giving them Liberty of their Religion, and afterwards the Power of the Land, in Magiftracy, Militia, and the Church. Knowing Menfaid that M or ley 7 Sheldon, Gnning, and the other Chief Agitators, knew this, and thought they had no other way to oblige him to keep up the Engliih Prelacy ,but to engage,that they would be firmer to his Abfolute Power , and iole Legislation , and for Paflive Obedience, and for the Extirpation of Puritans and Parliament Power, than the Jefuites were; and therefore that he ihould be more for them than for the Jefuites. And withal that they would begin where Land was interrupted, and would attempt a Coalition •, or if that failed, would yield to Liberty for the Popi(h Religion, (which joined with their power would foon prevail J

§ 5. At that time Mr. Calamy and I motioned a Treaty with the Prelatifts for Union and Concord, with which the Earl of Manchefler and the Lord Orery acquainted the King : which he pre-fently accepted as an Opportunity to quiet Men till his Abfolutertefs was fettled. He promifed us that the Church Bifhops ihould meet us in the

mid-way,

C 319]

ntd-way, if we would come as far as we could witliout Sin.

: The Drs. that were for the nearer approach to Rome, and the defenders of Grotiw his delign, were the chief Agents Commiflioned by the King

to Treat with US, viz,. Dr. Sheldon, Dr. Guying, Dr. Peter Con fins, Dr. Sparrow, Dr. Heylin, Mr. Thorndike, Dr. Tho. Pierce, Dr. Hinchman£)\\ La-ny, Dr. Stern, and fuch other; but by their Power with the Lord Chancellor Hyde, Dr.Morlcy, Dr. Sheldon, and Dr. Guning over-ruled all the Work. When we told them how great a number of the moft Godly and Loyal people of the Land would be undone for nothing by the Jmpo-fitions which they feemed to refolve for, and how unavoidable a Divifion it would caufe throughout the Nation, and what Encouragement Prophane-nefs and Popery would thence take, and' what mifchievousEffe&s among the Clergy and People would unavoidably follow, and how eafily all this might be by them prevented, and the Love and Honour of their Perfons and Order hereby won, Dr. Guning and others told us plainly that they had a greater party than we are to confider, that muft not be^ alienated to pleafe us : And when Dr. Bates (aid that abundance more of the Popifh Ceremonies might be introduced by the fame Reafons as were pleaded for thofe impofed, Dr. Guning anfwered, They mull have more and not fewer. And Dr. Morley told me, That he had good reafon to believe that moft of the Roman Church on this fide the Alpes ( that is, France ) would have joined with us, were it not for the ftumbling Blocks that Calvin had laid in the way. They charged us with Sedition for tell-

ingthem how many would diflent and fuffer, and what a weakening fuch a Divifion, and the Penalties that ixiuft enforce it, would be to the Pro-teftant Intereft and to the Land: And they all agreed ffave Dv.Ganden) that they would not abate one Ceremony to prevent all this: Yea left they fhould not caft out enough of the Minifters, they put in more and harder Impofitions, and, made the Terms of Concord and Miniftry fuch as they knew would turn out more; Sheldon and others of them faying, They were afraid too many would Conform, and if this much would not j turn them out, there fliould be more ^ for Enemies in the Church were more dangerous than j without-

§ 6. It is likely that the Drs. and Bifhops that had been with him beyond Sea, knew the King's Religion and Defigns, and to keep up their worldly Greatnefs, Dominion and Wealth, refolved to pleafe him that he might pleafe them : What Religion King Charles the Second was of at his Death, his Brother hath told us: And what he was before his Return, I marvel not that Huddlefton tells us fo obfcurely t But I had rather believe his own words and deeds, than the reports or conjectures of others.

It was the Opinion of the wifefl: Papifts that Liberty for all Religions, with the Power of Dif pofing of all Offices of Government and Preferments, would be enough to bring in Popery, and that there was no other way : And that till the King could fafely declare himfelf for Popery, his way was to do all as a Proteftant that might advantage them : Efpecially to divide and break the ProteftantSj and root out; thofe of them,who were

molt

troft unreconcileable to Rome , arid to engage tK& tther to perfecute and deftroy thenyhat it might lot be doneas by the Papifts,but they might feem heir Fellovv-DifTenters, and might come when-•ver the Necefltty of others mould open the )oor.

The King had the Choice of the Bifhops, and >eans and other Church Preferments, and of the flafters of Colleges, and of the Judges, and other ivil Powers and Honours: Accordingly he made iofe Bifhops, Deans> Mailers of Colleges,^, who 'ere known to be the moft obedient to his Will, id the greateft Enemies to thofe called Puritans, Id thofe that Pkilanax the Papift called Proteftams f Sincerity. And by the help of the Lord Chan-Jlor, Morky, Sheldon, and the reft, got the ma-eryof all the Dependent Clergy , when it was en that all their preferments came much by their /ills. And that thofe called Puritans, and Pres-/terians might end with that Generation they boured to place all the Students in the lingeries, under fuch as would poflefs them with the eateft contempt and hatred of thofe men, and 1 perfwade them that all that Conformed not to [their Oaths, Covenants and Impofitions, were it a pack of Fanaticks, Schifmaticks and Rebels, nd by their great Induftry the Univerfities, ignities and Clergy in moft Power, were much us conftituted. And the Nonconformifts being °n who were noted for more ferioufiiefsin Reli-3n than the common fort of men, and accor-ngly for a more ferious way of Praying, Preach-*, Difcourfing and Living than the Multitude | Hypocrites, that are Religious but as far as iafcth their {tellies, their Purfes, and their Ma-Y ftersj

fters, it unhappily fell out that the doors of Preferment being open to thofe that had no Scruple of Confcience againft any of the impofed Covenants or Pra&ices, the main Body of thofe that | had truly no Religion, became an engaged Party againft the Nonconformifts, and took the power ful Bithops for their Captains, and fo Prelacy an Hypocrifie, and Prophanenels united their Inte refts, and became the ftrength of one another And this is become the fatal Odium of Prelai among the moft Religious of the Land, and I fea will either finally root it out, or a Worldly Pre lacy confederating firft with the Prophane, anj after with the Papifts, will root out from th Publick Churches true ferious Religion.

S 7- F rom firft to laft King Charles (hewed hi own Judgment, L In his Declaration for Tole ration at Breda : II. When he granted us his De claration about Ecclefiaftical Affairs; which wal to try whether we would confent to a commonei Toleration : In the Conclufion of the Day, thd diftafle fell on me. ^ The Lord Chancellor dre\« out another Paper, defiring a Liberty of Religioi for all others that lived peaceably: And faid, Hi knew not what to think of it himfelf, but defirei the Company to fpeak their Minds : Neithe a Lords or Bifliops, or any of their Drs. laid a won i to it : After twice or thrice asking, no one anj« fwered : Dr. Wallis (landing next me, faid, \JprA \ thee fay nothing, It is an odious Bufinefs~\ I forbore! e(

till I perceived that they would take our Silenc^ for Confent, and then I faid [May it Pleafe 7*1 jj Majefty, This reverend Dr. (GuningJ jvfl now ac\ e cufed us, as if we would let in Socinians and Papifts I jj Wefuppofe that this is not intended , as our deed.hi

fhe King anfwered, {There be many Laws again ft he Papifts] I reply ed , \We under ft and this to be or a dtfpenfation with thofe Laws.] There was no

lore (aid, and that was the Conclufion of the ay.

HI. In 1662. came out a Declaration for Liberia of Religion, naming the Papifts to have their art in it, but not a Toleration- I was defired to et the City Minifters to Subfcribe a Thankfgiv-ig for it: I tpld them, that it was the King's vork, and not to be done by us •, But I knew it ras the Bifhops defign to caft the Odium of a To-ration of Popery on the Nonconformifts, while ley would gratifie the King , by forcing us to onfeut; But they fhould never do it: They ould do it themfelves, or it fhould not be done, nd it prefently died.

!IV. The Lord Bridgman called Dr. WUkins^znd

;s Chaplain Dr. Hez.. Burton^ and Dr. Mantonzad

p, and Dr. Bates (after) as by the King's Order,

; attempt an Agreement, for a Comprehenfion

j the Presbyterians, and a Toleration for the In-

jpendents. We agreed of the Comprehenfion

her minis , and Judge Hale drew it up into the

frm of an Aft : But when we came to the other

)irt, the form propofed was for a Toleration of all,

k excepting the Papifts. I told the Lord Keeper,

at we could not meddle in meafuring out all

her mens Liberty, but only to declare what we

fired our felves: Others muft be confulted a-

m their own concerns, we were not for feve-

y againft any : But it was the King s Work, and

I unmeet to be his Counfellors in it. And fo all

is caft off by the Parliament by that means, and

5 A& forbidden to be offered.

§ 8. At laft the King himfelf broke the Ice, 2nd Published a Declaration for Licenfing a Toleration : The Cruelty of the Profecution of the Nonconformists, being ftill the feeming Neceflity for all: But the Parliament broke it, and it did the Papifts much more harm than good; for the Nonconformifts continued to Preach though Per^ fecuted.

§ p. The Clergy now would lay all the Sevi rities on the Parliament y and wafh their ow hands as guiltlefs of all. But i. It was theygved. their chief Bijhops and Drs. that when the Kity Commiflioned them [to Agree on fuch Altera, tions as were necejfary to tender Conferences'] aftei all importunity , concluded that no Alteram was fo necejfary.]

2. And it was the Bijhops and Convocation tha

altered the Book for the worfe 5 and put in new matter harder than before.

3. And the Biftops in Parliament were th( Chief Agents in all the Laws by which we an undone.

4- And it is known that it was the Intereft o the Bifhops and their Church way that engagec the Long Parliament in all their "terrible Ad: againft us --, Viz.. The Aft of Uniformity, th< A<5is for Banifhment, the Five mile A&, the Cor poration Aft, the Militia t\d , the Veftry Ad and others.

j. And who know eth not that it Is they anc their Difciples that make the great ftir, againfljj our Healing in jealoufie of their Interefts, whichJj nothing but their own over-doing is like to over|| throw.

6, Andj

6. And when did they ever once Petition any Parliament to reverie the dividing wicked Laws? 3v to reftore the Silenced Ministers ? or to free them from dying with Rogues in Jails, or to prefer the Minifters of Jefus, before Bar Mm I or to requeft that the Eminent Minifters of Chrift might have no greater Punifhment for Preaching Chrift, than debaucht Whoremongers, Drunkards, Swearers and Blafphemers ufually have in

England.

7. Yea, if a Godly Conformift do but write againft their Cruelty to the Nonconformifts {fuch as are Mr. Pierce, Mr. Jones, Mr. Bold,*) they ,have for it Perfecuted him as if he were a Non-;onformift himfelf. And that you may know :hat it is not the old Church-men, nor yet a few ingle Perfons, when Dr. Whitby Prebend o(Sa-Mury who had wrote againft Popery, did write in excellent Treatife for Peace and Reconciliation, the Oxford Univerfity Decreed the Publick burning of it (together with my Holy Commonwealth : The Lord Convert and Pardon them, that they prove not the burned fewel, when Re-

onciliation and a Holy Common-wealth are pro-r ]perous.H drr. God (hall judge at laft. J § 10. All this time ( from Laud till now J, it is k hard Controveriie which of the two Parties is to be called. The Church of England f Both Parties pretend to it, and fome call both of them , the fame Church. But the Infamous Roger VEftrange fet the Name of Trimmers on the old and reconciling Party, pretending that the other were, the ^Genuine Members of the Church 3 -And was im-ployed by his Genius,and the Court>and thePapifts, and the New Clergy-men, to do a work fo truly Y 3 Diabo-

L 3*6]

Diabolical, as I never read of the like in Hiftory ^ even for many Years together to Write and Publish twice a Week a Dialogue called Obferva-tions, mainly levelled againft Love, Peace and Piety, to perfwade all men to hate their Brethren, and to provoke men to deftroy them whom he Nick-named Whigs, and to render odious all lave j the Wolves ( whom he called Tories , as if he owned the Irifli Robbers^ 5 fo that a Trimmer with him was the fame as a Peace-maker, Bleffed by Chrift, and Curfed by VEftrange.

§ 11. But whether the New Clergy or the Old be the Church of England, and whether both be of one Chnrch, remaineth (till doubtful: But whoever hath the Name, that one Name is equivocal when applied to Parties contrary and inconfiftent. 1. That Church which owneth a Foreign Government and Jurifdi&ion, cannot be one and the fame with that Church which renounceth and abhor-reth it, and owneth only Chrift's Univerfal Government, and a Foreign Concord and Commu- j nion. But this is the difference between the Old Reformed Church of England, and the New that call themfelves the Church. Two Kings make two Kingdoms: For the Form denominated j And the Relative Vnion of the pars Imperans, and Subdha, is the Form.

That Church which hath a Human Head above National, muft have a Form and Name above National: that is, Above a Church of England: which makes them all talk fo much of \The Uni-verfalchttrch~] in this falfe humane Form, An Univerfal Church hath an Univerfal Soveraign Powers which is only Chrift. If the Pope be Antichrift, it is his claim of this that maketh

him

tim fo, becaufe it is Chrift's Prerogative, which no mortal Man or Council or College is capable )t And if fo, is it not a Papal or Antichriltian Church that thefe Foreign Subje&s own and are )f ? whether it be of the French Or Italian Form, f one be Antichriftian, both are fo, when the Claim of Univerfal Jurifdidtion is the Caufe.

I have voluminoufly dete&ed the miftake of :hefe deceived Men,who are deluded by the Name Oecumenical, Catholick and Univerfal, which hey find in the Councils and Fathers; and fully )roved to them, that ic fignified no Councils a-:>ove the Imperial or National 5 But diftinguifhed hofe that were Univerfal in that one Empire, ^Tom the Provincial.

2. The Reformed Church of England taketh he Parifh Communicants to be true Churches,

tod the Paftors to have as much of the Overfighc is is neceflary to the Conftitution of a true Poli-rical Church. (Though their Canons finfully fetter rthem in the Exercife.) But the Foreigners hold the Diocefles to be the leaft or loweft Churches, and the Parillies to be no true Churches for want of iifhops in them, but only Parts of a Church, that lath a Bi(hop over them all.

3. The Old Church of England owned the Foreign Proteftant Churches as true Churches, and Itheir Minifters as true Paftors, and own Commu-inion with them. But the Innovators fay, that they have no true Bifhops, becaufe they have not Dio-<cefans, and are no true Paftors if they have not an uninterrupted Succeflion gf Diocefane Ordination from the Apoftles; whereas forfome Hundred Years after the Apoftles, there was no fuch 'Biihops known in the World, as were not either

Y 4 Congre-

[ «2« J

Congregational (Parochial) Bifhops, or ApoftP-lick Overfeers of fuch: and no Diocefans over many Hundred or Score Parifh Churches, that had no Bilhops under them.

§ 12. When you confider what Power the New Foreigners had at Court, and with the Parliament that made the Aft of Uniformity , and required Re-ordination, and that made all the other perfecting x^ds; and with the Juftices that executed them : And when we fee how they promoted the Roman Intereft; and when we fee how potently 2nd obftinately they fruftrated all attempts of the Proteftant Union here, and read how they reviled the old Reforming Biiliops (from Parker to abbots) and the Parliaments as going too far from Rome ; And when we confider that we have not one Bifhop but who was chofen by K. Charles II. and K. James, and what Men they may be fuppo-fed to choofe; we Contradid not thefe Men « when they call themfelves [the Church of England] \ But when we confider that the old Homilies, Apology , Articles, Liturgy, Canons, &c. were never yet repealed, and that they are all Sworn to Endeavour no Alteration of Government of Church or State, we have caufe to think that the old Party have more right to be called The Church, jhe altering Endeavours having not changed its Eflentials.

By this much the Reader may Expound whom 1 fpeak of in my Treatife of Epifcopacy.

§ 13. The Church is nothing, but the Men that conftitute the Church ; If 1. It be denominated by their Numbers, no man can tell which Party bath the greater Number till they are further put upon the tryc»L 2. If they are denominated by

Laws,

[ 3*9 1

fuaws, the better part are rather to be called the ibmb , becaufe the Old Laws againft Popery are ot yet Repealed •, Though yet fome late Laws re to the Old, as poyfon to a living Man : So if hey be Denominated by Power, the Innovators :ave been the Church at leaft thefe 31 Years. For hat Party Ruled, and had the Countenance of he Kings, who chofe them. And indeed in the :>>ays of the differing Emperors ( Con ft amine, Con-

;;,ant\nusJ^alens^Theodojim, Arcadius, Mar clan, Leo y

rleno, and the reft) that ufually went for the ^hurch or Orthodox party, which the Emperor ■wned : The uppermoft will have the Name.

§ 14. Though the French and Englifli ( afore-lid ) defigned a Coalition, the long pofleffion of ieir different ways, unavoidably hindered them *om an immediate Union 5 But they were forced 3 approach by leifurely Degrees: England would lot fuddenly turn the Liturgy to a Mafs-Book, |or France fuddenly turn the Mafs-Book Corrected pto French : But what fair Approaches were iade, and what further intended, Grotius his founfel Magnified by both Churches, and the pre-Btt pradices of the French declare. 1 The Council of Grotins was to bring down the jope to Moderation ; that he might Rule but by be Canons, and not be above Councils, nor derive Kings nor Bifhops of their Rights, and that he Lives of the Clergy be Reformed, and School Niceties left indifferent, and the LmheraneszsRe-pncileable Courted to a Concord, and the un-econcileabie Cahinifls brought down by force : ■Jut the Lmhtranes are not fo Reconcileable as hey imagined; Princes that are once free, are loth d become Subjects to a Foreign Priefthood.

§15."

C Jjo]

§ 15. And how much the French meant to bring down the Pope, their late Tranfadtions (hew a little, but their Do&rines much more: Mr. Ju-Wenhimfelf in his Pofteral Letters ( Engl. p. 216. 2.17.) thus Defcribeth them.

1. That the Church of Rome is no more than a Particular Church, as other Churches are. 1. That St. Peter had nothing but a Primacy of Order, and Prefidence above the Apoftles- 3. That St. Peter could give ( to hisSucceflfbr ) over other Bi-fhops, no more but that Primacy which he had over the Apoftles. 4. That the Bifhop of Rome Originally, and by Divine Right, had no Power over the Univerfal Church- 5. That he did not receive Appeals in the firft Age of the Church 6. That he had no Right to Aflemble Gene ral Councils. 7. That he could take Cognizance of the Affairs of no other Provinces but his own ; no not by Appeals. 8. That he had no Right to take Knowledge of Matters of Faith, to make Decifions therein ; which fhould oblige the whole Church. 9. That before the Council o Nice, and after, he had no infpe&ion over other Churches,but thofe which were in the Neighbourhood of Rome. 10. That he could not Excommu nicate other Bifhops, otherwife than the other Bifhops could Excommunicate him. 11. That Man might feparate himfelf from the Bifhop of Rome, without being a Schifmatick, and out o the Church. 12. That the Pope had no Right over other Bifhops. 13. That the Council of Sar> dtcA is the Fountain of that Right of receiving Appeals which the Pope claimeth. 14. That the Rights which the Pope hath at this Day, excepting his Primacy, are by Human Laws, and be

caufe

*

C JJi]

aufe he hath affumed them to himfelf, and be-aiife they have bin conceded to him. 15. To hich they add, he is not Infallible, nor Superior p Councils, nor Mafter to the Temporalities of lings. ] This is the French Religion , and who /ould think that this is Popery: No wonder if le Pope be more hearty for other Friends, than

>r France.

§ 15. Lay all this together, and it's Notorious iiat (though Whetgift and fome other Calvinifts :'ere too much guilty of the Perfections, to ,,eep up the Dominion and Preferments which ney were jealous of) yet it was the French

econcilers that have fet,and to this Day kept on <x>t our prefent increafed Divifions and Dangers : ince Le Strange new-named them,the old Church proteftants are called Trimmer s^ and are Men that ove not Divifion or Perfecution, and would fain ee a Coalition of Proteftants; though they have pX zeal enough (fave too few ) to put it on open-i 4 left they provoke the oppofites. But the Lau-ians called Tories , are ftill as much againft the Removal of the Dividing, Perfecuting, Snares, )nd againft the Coalition of Engliih Proteftants, in any poffible healing Terms, as ever, and as freely feek the Continuance of our Slavery and ;|ilence.

I; Chap.

C 55* 3

Chap. XXII. How they have been ft opt, and what 'Danger we are yet of thoje that art for a For reign Jurifd:clion.

. § i.'HpHe continual Endeavours of Parliament

JL to Supprefs all the Reli&s and Advanta

I es of Popery in Queen Elizabeths and King Jam,

Days, long kept this Papal inclination from ap

pearing: And when Land raifed it up, and Kinj

James and Buckingham Countenanced it, to pro

mote firft the Spattifh, and after the French Marri

age, the Articles of Liberty for Popery, Con

fented to by King James, and after Ratified b;

King Charles, greatly Diftafted the Nobility an

Gentry, and the People much more 5 fo that th

Kings and Parliaments were never after eafy t<

each other, till King Charles II. got a Parliamen

fitted to his turn

§ 2. The new raifed Impofitions of King Charles I. and Land firft Exafperated the old conformable Clergy, by ufpending and vexing them, for not reading the Book for Sports on the Lords Days, and for Preaching twice a Day , and by Altars and Bowing, and other Innovations: And the Seventies zga\ViRBurton,Prin andBaftwick^ made a murmuring noife *, And the driving many hundred Families of Godly Men out of the Land, much more. And the newly Altered and Impo-fed Liturgy, Exafperated the Scots, who were Encouraged by the Englifb Difcontents: Yet all this had done the lefs, had not the fame Church-Innovaters beenagainftParliaments,and kept them out, becaufe Parliaments were againft them; And

had

-iad they not Preached for, and promoted the Kings power to Raife Taxes without a Parliament. But this leavened the Nation with an Averfenefs to the Frenchified Reconcilers. And the Scots knowing all this, began Refiftancc, which pro-reeded to a Mutual diffidence of King and People, .vhich brought forth after a Civil-War.

§ 3. While the King and Parliament were Labouring under the Mortal Difeafe of mutual di-[Sruft, the Irijh by an Infurredion, Murdered imoft Barbaroufly two hundred thoufand Frote-sflants, (juft the day Twelmonth before Edghil fight, Dublin efcaped :) And this Horrid Cruelty itbafiened the War in England , and made Popery ftnore odious than ever it was before 3 and rendered the French Conciliators more diftafted. 1 §4. The Conciliators having the chief Ecclefi-aftical Power under King Charles I. and having too much Modelled the Churches and Universities to their Minds, the Parliament began a Reformation before the War, and carryed it on after, sand caft out many Hundred for Inefficiency through grofs ignorance, and for Drunkennefs, .jand Vicious Lives: And fome for being againft ilthe Parliament •, and prospering till Cromwell cad ithem out, and Cromwell going much further a-Sgainft Prelatical Tyranny, and an ignorant Vicl-*1ous Miniftry than they, thirteen or fourteen or ififteen years time , not only ftopt the French de-jfigo of Coalition , but alfo wore out the chiefde-rfigners and promoters of it: To which the Death ?of Laud, with all the Accufations againft him, flruck deep: ( of which fee Prim Introductions, and his Canterburies TryaU And many old Con-, formifts-f which was all the IVefiminfter Aflembly

C 3?4 3

of Divines faving eight) were the Men that chofe rather to put down the Englifh Prelacy, than to run the hazard of the change of Civil Government and Introduction of Popery. So that both Popery, and the favorers of it, feemed quite caft out in England. But Cromwell and his Armies SI Ufurpation and Treafons foExafperatedthetwof Kingdoms, both Epifcopal and Presbyterians, that after his Death ( his Army having caft themfelves and the Land into Confufion) they brought in King CW/ej II. who by his Declaration from Breda, and his Treaty in 61 with the Nonconfor-mifts , and his Declaration 1662. (called Briflols) and by his Treaty with us by the Lord Keeper Bridgman , and by his Declaration for Toleration, ftill laboured fo Strenuoufly to give Popery a Toleration , that difcerning Men were fatisfied that he was then of theReligion that he dyed in,(if he had any J or at leaft had engaged himfelfto introduce it: To which ends. 1. The dividing of the Proteftants, 2. The Ejecting, Silencing,Ruin-ing , Imprifoning orBaniihing thofeof them that were molt unreconcileable to Popery; 3. The keeping fuch out by new Impofitions of Oaths, Subfcriptions,Profellions and Pra£tices,were found to be the fitteft means: 4. To which was added, the Exafperating the long Parliament (of Men be-foreExafperated)againft them.5r.And theDeclaring and Swearing the People againft the Lawfulnefsof any Military Defence of i-arliament or Kingdom againft any Commiflioned by the King. 6. And to bring all thofe that fcrupled fuch Oaths, under the odious Name of Nonconforming Rebels, (Though they were all againft Defenfive War by any private Mea or Fa&ionjor for any Caijfe left

than

than the faving of the Kingdom from apparent Huine, Subverfion or Alienation). 7. To which ? vas added , the taking away of all Legiflative iPower from Parliaments, and appropriating ic pnly to the King (the ftrenuous Endeavour of Bishop Morlty\ laft Book againft me, and of many others. 8. Which were all thought an unrefifti-)le force while the King, (of whatever Religion) lad the choice of all the Biftops, Deans and Dignitaries, and confequently of that called The Church jf England ; 9. And alfo the choice of Judges, r^nd the making of Lords. 10. And the changing lof Corporation Charters.

§ 5. To thefe ufes (that we may not accufe the innocent) it was comparatively but a few men that were the vifible prime Inftruments, befides fn'e non-appearing Jefuits or other Papifts): That s , Chancellor Hide , Dr. Sheldon , Dr. Morky > Dr. Guning , whom not only Dr. Hinchman , pr. Confins , Dr. Lany , Dr. Sterne , and feveral bthers followed ex *nimo$ but alfo moft of the jyorldly fequacious part of the Clergy and Laity, : or Intereft and Preferment fake, when they faw :hat the Intereft of Sheldon and Morky with the Chancellor, was a great and neceflary means of bbtaining their defires.

§ 6. But the bringing us to French Popery by fhe Grotian way , proved fo flow by many ftops, that it hath by God's Mercy been hitherto much fruftrate and prevented. For the King muft not make profefled Papifts to be Bifhops, Deans and Convocation Men, left the notoriety of the De-fign fhould raife unconquerable Offence and Op-j?ofition: The Name of Popery was to be renounced, even by thofe that were for a Foreign Jurisdiction:

diftion : And a Government like that of the French Church, mult be faid to be no Popery, but only that which made the Pope Arbitrary,or Super-eminent aboveCouncils: And the very retaining of the Name of Popery in their Renunciation,fpoil'd their Game : And fpecially being neceflitated to ! avoid Sufpicion, to make divers firm Protectants* Bifhops, Deans and Judges. Yet the flow way of K. Ch. II. was like to have been the fureft, could their Patience have held out.

§ 7. But God ufed K. James II. as the great Instrument of fruftrating all the Plot (till now); by his and his Inftigaters Impatience of this delay, and| confidence of a more fpeedy way of Succefs: So 1 that he refolved to put it to a fpeedy upfhot, and j would have all or none : which brought the J Changes which we have fince feen.

§ 8. But is the Church of England yet delivered from all the Inclination to a Foreign Jurifdi&ion, and the French Government ? The Oath of Supremacy made it feem hard to perjure the whole Land, that had renounced all foreign Jurifdidion. But many devifed an Expofitory Evafion (that only a Civil Jurifdi&ion was meant 5 though the Ecclefiaftick alfo was named). Should there be but anew attempt by fuch as the former Rulers probably made, is it not like that Men of the French or Grotian Principles will promote it 5 yea, and be glad of French afliftance ?

I doubt they that would Perjure the Kingdom by a foreign Jurisdiction , will debate this odd Queftion.

Qu. Whether all that Trofefs or Swear that it ir Vnlawful on any Pretence whatever to refifi the King 7 or any Commijfioned by him in the Execution of that

Commifflon^

,y ommijjioti> may refift a French Army if they Invafa he Land by K. ]'s Commtffion ? ( Or will they turn

4onconformifts ?)

hap. XXIII. Fojifcript to the Reverend 73 r.

Beveridge.

SIR,

i. HP Hough you wereBifhop Gw/sWlt^ A nefs (with Dr. SayweU his Chaplain)

Bhen he conferred with me, I was not willing to *Iieve that you were of his mind for a Foreign irifdi&ion, either Ariftocratical or Democrat^ .1, or Monarchical, but to my grief am now con-need of it, by yoqr publi/hed Convocation Ser-on: Having too copioufly here and elfewhere >nfuted it ( fpecially in my two Books againft Httutm Johnfon alias Terret the Papift ) I fhall go \ the fuppohtion that you will there take notice [ it: Efpecially of thefe two Reafons againftit* 11. That the Kingdom and fthurch is. fworn a-inft it.

2. That a pretended Univerfal Humane Sove-jgnty or Legillative and Judicial Power over the jiole Church on Earth, is the Grand Ufurpation iiChrifts Prerogative5 which no Mortal Men ^capable of: And if this be not Popery, there no fuch thing as Popery : And if the Pope be Hy called Antkhrift y or at lead a Trayterous furperagainft the Right of Chrift and Kings* it by thi$: And if fuch a Power be really given to y, the Pope cannot be excluded, at lead from the ;niverfal Primacy.

§ 2. I doubt not but the Love of Unity and thg lfe of the woful cafe of the Church by Se<3s>

Z and

r ??81

and fad Diffentions, engaged Biihop Guning and you in the Opinions you took up : And no doubt but the Confciencious part of the Learned and Religious Papifts are fixed by the fame Motives in their way: I may fay [ fixed and very confident;, or elfe they durft not carry it on as they have done in JV^reand all other Popifh Countreys. And j can fay that I have not fixed on the denial of a Hu-j mane Univerfal Jurifdi&ion, without thinking fd rioufly Forty years of what I could find faid for it as well as againfi: it 5 nor out of an inclination tqjl any contrary extreme : Could I have fqund bul any Humane capacity in One or Many for fuch j Sovereignty, Legiflative and Judicial, and but 3 poifibility of fuch a thing, and any probability] that it was of Chrifts Inftitution, the Love of uS nity, and Hatred of Unrulinefs and Divifions,anf their Effefts had long ago made me a hot defende of it. But the contrary Truth, had contrar Effeds.

§ 3. That you yiay not think that I differ fro: you more than I do, I here premife, I. That doubt not but that the Univerfal Church vifible One Body or Society of profeffed Chriftians: tlje Univerfal Church as Regenerate and Spirit is One Body of fincere Chriftians.

II. That the Unity and Concord of it as Pn feflors, and as fincere, muft be maintained to th utmoft of our power by all due lawful means.

III. That a wife Correfpondency between al thofe Churches, which by neaftiefs are capable q Acquaintance and Communication is a due mean! topreferve their Love and Concord.

IV. That feafonablq and duly chofen Synods 0; many conjunct that live within the reach of fuc 1

Acquai

C m 1

Acquaintance and Communication may in cafe of true need be a fit means of fuch Concord.

V. That where fuch Synods cannot be had with due equality, Letters and Meflengers from the feveral Nations or Provinces,, or Churches may hi ufed to chat end.

VI. That the General Law of Chrift commanding Love, Concord and Edification, maketh it a fin for any to affeft cauflefs Angularity, and to :hufe any way which tendeth to Divifion : And Aat where there is an Equality, and no Regent: power 5 yet juft Contrails for Concord ought to oe obferved.

VII. That if in National Churches ( that is, jjhriftian Kingdoms or Commonwealths ) the jiovefaign Power give one Seat or Bifhop a Privacy or peculiar Priviledge, in the Circa, Sacra, |he Circumftantials of Sacred Offices, which are vithin the Magiftrates Power, it ought to be obeyed.

j VIII. If I had lived in the Chriftian Empire, ; ^hen it fomerime gave the Bifhop of Rome, and ipmetime the Bifhop of Conftaminople this prehe-jiinenee of degree, and the other Patriarchs (of Alexandria, Antioch and Jemfalem ) their feveral jiriviledges and Powers, not contrary to the Word f God, I would have obeyed that which the Em-teror by his Law preferred. | IX. The Roman Empire was fo great a part of he known Civilized World, and fo Potent, that ^quarrel not with the Titles of [ Orbis Komanm 3 id Z Ecclefia Vniverfalis ~\ given to that Domi-

bn and Church which i|as meerly National or nperial ? fo be it, we ■Herftand the true mean-

Zi XHad

C ?4° 3

X. Had the Empire continued one Polity, and had made the Bifoop of Rom the Primate as to his Seat in Councils, and the faid Bjfhop had been a capable Perfon, and had not Challenged the Go-\ 7 ernment or Primacy in order of Regiment over the whole Chriftian World but in the Empire only, as the Archbifhop of Canterbury doth in England, I would havebeen none of his oppofers All this I grant you.

§ 4. But (premifing for the Explication 0 Terms, that we take the words £ Regiment Laws, Authority, &c. in the proper political fenfe and not equivocally for meer advice or confent I add as followeth.

I. That as the Univerfal Church on Earth,hati but one Soveraign Jefus Chrift, foit is one Bod

JoJJtick, in relation to no one Vnifymg Head but Chrift, and hath no one Subftixute Vicarious Chrift or Subftitute Soveraign Government, Monarchical Ariftocratical, Democraticalor Mixt.

II. The Soveraignty of one Chriftian King, Emperor or Senate, ( in Ariftocracy) over an U nited or Confederate Chriftian Clergy and Lait as Subje&s ( each* keeping to their own Place an Work ) is the Unifying Headfhip of a Nation^ Church, which is nothing but fuch a Chriftia Kingdom or Republick: And that Chrift hat owned fuch National Church Power, and had inftituted and owned no Power of Humane Go vernment over it on Earth: And therefore a pretending to Univerfal Jurifdi&ion is Treafon gainft Chrift, fo the claim of Foreign Jurifdi&io is Hoftility againft King^and States.

III. That Foreign^Pouncils of Bifhops an Dyets of Soveraign Princes are Authorized fori

Com:

[34*3

Communion for mutualCounfel and Concord by Contrad and Agreement, and have no jufc Jurif-di&ion or Political Regiment over particular Sove-raigns or their (ubjed Congregations: Though in Councils they retain their proper Power at : home.

IV. The Foreign Councils agreeing on things profitable to the common benefit of all, Gods own Law of Love, Unity , Concord, Edification and publick Regard and Peace, forbiddeth the particular Biihopsand Churches cauflefly to diflent

1 and affeft Angularity : But if they agree on things

i hurtful and dangerous to any of the particulars, they are not to be obeyed, nor y^t if they claim Jurifdi&ion inftead of Communion and Contract:

■ But every Prince and Paftor muft Rule their own..

\ As Kings will not own a Foreign King or Council of Kings, who (hall Ufurp a Sovereignty over

\ them, much more if over all.

V. That all Forcing Power that the Clergy can ! claim by Canons or Mandates in Chriftian King-I doms, is only from the Prince ( or State) as ! they are authorized by him as his Officers, who ! only hath the power of the Sword ; and not at all ! any part of their Paftoral Office. And therefore j ( as Grotw in that excellent Book de Imperio fnm. \ Potefl. circa Sacra hath fhewed ) Clergy-Canons ! are no Laws, but directing Agreements. .

VI. The Canons of theGreateft Councils called i General^ were Laws to none without the Empire,

unlefs Foreign Princes or Paftors made them fo : ! Nor to any within the Empire, but by the Sove-| raigns A6t as they are forcing, and the particular

Paftors as Dire&ing.

VII. Before the Divifion and Ruine of the Em-

Tsi . pire,

pire, the Name of a General Council figriified but an Imperial or National Council. They being called by the Emperors who had no further power, and only out of the Imperial Provinces, unlefs any odd Perfon came voluntarily in for help and advantage 3 which/was rare- This I have at large proved in my two Books againft W. johnfon alias Tenet. ) And, Ecclefia Vniverfalis ufualiy figni-

fied no more than Vniverfal, National or imperial Leo meant no more when he called himteli Caput

JEcclefia Vniverfalis, nor Phocas when he gave Bo-

piface the Title of Univerfal Bifliop: And when the Empire was divided it was the Treasonable Eredion of Popery to feign that Orbis Romania Was Orbis Universalis, and that Concilia Generalia, and Ecclefia Vniverfalis, meant extra Imperial and Vniverfal Over-foreigners , and all the World: And this is ftillas the Foundation of Popery, fo the common Cheat that pleadeth for Foreign Ju-srifdidion.

VIII. Though Rome was a meet Seat for Imperial Church Primacy while Emperors would have it fo 5 as it hath no juft pretence to the Government of Foreigners, fo it is of all others moft unfit for a Primacy or Prefidentfhip in the Councils of Foreign Confederate Princes and Churches; becaufe it claimeth fo much more, even Foreign and Univerfal Regiment: Nor are Councils of fuch Bifhops or Princes to be trufced with General Contrads, who claim fuch Jurifdidion.

A Primacy in Lawful Councils of Confederates would ftrengthen their claim of an Univerfal Jurifdidion till they openly renounce it.

And fo vfould the ufe of a Senate or Council that precendeth to the like power.

IX. Patriarchy

£343 1

IX. Patriarchs and Metropolitans, and Provincials or Diocefans in one Empire or Kingdom, can for Number, Seat or Precedency, juftly claim no bower of Governing Foreigners 5 nor fubjed Bi-hops of that Nation, but from the Soveraign.

X. Legiflation is the firft Effential power of iegiment: Therefore none can be an Univerfal Legiflator that is not an Univerfal Reftor.

XL As an Univerfal Monarch ( Ecclefiaftical DrCivil) is the abfurd claim of an Impoffible iring, and open Hoftility to all Chriftian Kings tnd Churches fo an Univerfal Ariftocracy in Councils or Patriarchs, and Bifhops, is yet more tbfurd, as claiming a more notorious Impoffibi-ity than the Pope doth.

XIL An Univerfal power of Expounding or fudging ofChrifts Laws by Regent Authority, or of being fuch Keepers of unwritten Laws, feem-*th the moft Eminent part of Legiflation; it being inore to be Judge what is Law, and to make or determine of the fence, than to make the bare Ivords: And fo the Bifhops fhould have a higher Regency than Chrift: Official Judges Expound :he Laws only in their limited Provinces, and for :he deciding of particular Cafes; but not to be the Univerfal Determiners of the fence to all 0-chers: None but the Law-makers can make an Univerfally obliging Expofition-

XIII. The inftance of the Apoftles power will not prove anlnfticution of aftated Univerfal Le-giflative Ariftocracy, or Monarchy. For, 1. It is evident that Chrift firft chofe and inftituted them, as his National Minifters, by the number of Twelve related to the Twelve Tribes 5 and by the keeping up juft that number after the coming Z 4 down

[ 344 ] Sown of the Holy Ghoft : And by his fpecial Million of Paul, Barnabas and others to the Gentiles, diftinguiflhing their Apoftlefliip from Feters and the reft to the Jews.

2. When Perfection and the fall of the Jewifh ftate, made the Apoftles Office more Extenfive, it was rather Indefinite than Univerfal: They were to go as far as they were fent, and were able.

'3-TheChurch was then in fo narrow Bounds as made that Extent eafie, when now an Univerfal Humane Regiment is of Natural Impoffibility y andi fo paft rational Controverfie.

4. Their power was not any further Legifla-tive, than as they were Promulgators of Chrift* taws, and Determiners of mutable undetermined Circumftances or Accidents.

5. They have no Succeflbrs in thofe extraordinary parts of their Office, which looketh like a-jiy part of Legiflative power. Which parts are, j j. Being Eye and Ear-witneffes of what Chrift! didandfaid committed to their Teftifying and i Predicating Trufr. 2. Having a fpecial Commif-fion to teach all Nations his Laws, or what he commanded as the prime Promulgators. 3. As having the promife of the Spirit to Teach them all things, and bring all to their remembrance. 4. And having the Miraculous Gifts of the Holy Ghoft to atteft their Witnefs: As Mofts had Succeflors in Executive Regency, but not as a Mediatorial Deliverer of Gods Law, which Aaron ^ Samuel^ David and Solomon muft obey and rule by, but had no power to alter words or fence, nor add any thing but undetermined Cir-

cumftances.

yet

[ ?4f I

; Yet as the Laws ofChrift promulgate by the Apoftles bind all Nations to whom they are revealed 5 fo we grant that the fame Laws ofChrift ieclared by Councils, or Preached by any fingle vtinifter, bind all to whom they come: And that ?very Minifter ( and Chrifcian ) being a Member of the Church Univerfal, hisDo&rine tendeth No Univerfal Benefit which yet giveth him no Jniverfal Regent Jurifdiftion.

As I remember I have faid all this before in my ietters to Biftop Guning when you were his Second or Witnefs of our Conference: But the In-I Station of your Difcourfe, which I (hall now give ou my thoughts of, maketh me think that this repetition is not unneceffary. If you will read vlr. Th> Beverley s whole Dnty of Nations ', you may ee more of my Judgment*

Suppofing your Book to be in the hands of the Reader, I (hall forbear tranfcribing, and only tell >ou what I diffent from, and the pages where it ^contained.

I. I diflent from your Opinion of a Humane Sovereignty as over the Univerfal Church on Earth, [ whether you feign it to be Monarchical, Arifto-;ratical, Democratical or Mixt, I matter not. )

IL Confequently I deny your Do&rine of fuch in Univerfal Legislative power in Man, ^nd of *ny Humane Univerfal Laws.

III. And I deny all Foreign Ecclefiaftical Jurif-3i<3ion, th^t is, That the Clergy of any pne or

many

C 346 ]

many Foreign Kingdoms have a Legiflative Regenl power over any other King and Nation whidj give them not that power by a voluntary Sub) jeftion.

All thefe denied Do&rines you own, pag. 2< /•7,8, &c p. 24,25, 26,21,23,19, 13,14,15,

My Reafons againft the firft are fo many befor^ repeated, that I muft not again do that which id fo oft done. Prove you a Univerfal Humane Po<i lity (by Kings or Clergy ) and I will eafily provd that Ariftocratical is worfe than Monarchical, ancf lefs practicable .* And if you think Popery an unfitf Name for it, I will prove it Antkhriftian, as thef Treafonable claim of Chrifts Prerogative may be fo called.

The Second Error falls with the firft: For Le4 giflation is the moft EflTential part of Sovereign power.

Your Third denied Opinion I hope all Prote4 ftant Kings and Kingdoms will continue to reJ nounce. And feeing you know that this whole Kingdom .is Sworn againft it, ( even all Foreign;

Spiritual and Ecclefiaftkal Jurifdittions as well as Civil,) in the Oath ot Supremacy, (befides the many Oaths againft alteration of Church and State Government) I hope yon would not have the Nation ftigmatized with the brand of PERJURY. If the Law for taking the Oath of Supremacy be repealed, the Law of God againft Perjury is not repealed.

And whether it be Treafon in it felf againft King and Kingdom, to fet up the claim of a Foreign power over them, without their confent, the Judges know better than I. But I know that there be fome wife men that cannot yet prove K.

James

C ?47 1

ymeshiS Self-depofwg, if this will not prove it, it he openly endeavoured to fettle the King-m under a Foreign Jurifdidion againft the Laws r d againft their Wills, and (6 to alienate the I ,ime part of SoverSgnty. And fhould a Foreign Jurifdidion be aflerted, « M fhopld all be confounded by the Impoffibility I knowing where to find it,or how to ufe it,if it be Dyiftocratical: Where the Pope is may be known: It where to find a General Council of all the Ijjriftian World, or an Ecclefiaftical Parliament it College or the Major Vote ofcall the Churls we know not.

; And feeing Bifhopsare all ( fave one ) the Sub-\ Is of other Princes, blame not Kings to be unfiling to be their Subjeds, when thereby they hll befubjeded to thofePrinces that Rule them, [^can fway them by Preferments,

IV. And I believe not your Doctrine that the Aajorpart muft go for this Governing Church. jFor, i. It will never be agreed who be the ations or Perfons that are to be accounted Parts-? ] will claim a Right that are called Chriftians. jd cm all Chriftians or Minifters judge of their £tenfions ?

2. It is certain that the Greater part have often red in Counfels, and out of them: The Cafe of |e Arrians proveth it: And the Greater fart of e Bifhops have been fometime on one fide, and onetimes of another, and have turned and reined in the fame Age 5 as is notorious in the ,*fes of the Neftorians, Eutychians, Monothe-;es, the Council oiChalcedon, owned anddifown-;, the Tm Capital*, the Cafe of Images, and o-. ers. ' 3. It

3. It is' known that mofl: of the Chrifti World at this day have no fmall number of I rors; the Greeks, Mofcovites, Armenians, j baffins, Coptis, Syrians, Jacobites, Neftoriai Maronites, Georgians, &*.+

4. It is to be expe&ed that the Countries nea eft the Councils, and that have moft nunnery Biihopricks will have the Major Vote, when tha far off, and that have large and few Biihopricl will have few Votes.

5. It is known that three of the five old Patr .archates haver many Errors, yea, four of th differ from all the, Weftern Churches, Papi and Protefrants.

5. And it's certain thatas we cannot be fuit] of the Major Vote all over the World, fo G never gave the Major part the Soveraignty.

■ m V. And your Foundation for all this in Pol ticks is intolerably falfe, viz.. [ pag. 13. Jn omi bm ioHjufmodi Societatibpu pars omnis totifuo congru\ Cfr pars minor majori confentanea ejfe debet. . ratio fuadet: Hoc jus naturale edicit: Hoc Com> nis homirmm Confenfm necejfarium ejfe fiatuit* Ad\ ut Ji quid a majori y multo magi* quod a maxima c\ jufvis Societatis parte conftituitur eodem pars reliqk con fir in gat ur^ illudq^ obfervare necejfe babeat, mcmbrum m'anere & privilegits illim Societatis gander velit, ^litod cum in omnibus cujufcunque generis 'St cietatibus valet , multo magis in Ecclefia valere debtt quam omnium ornatijfimam ejfe decet7\

I am loth to Engliib it, 1. I confefs I find thj like in ArchbilTiop Laud^ and R. Hooker : So Nor conformable ro each other is the Conforming Clergy. But it's downright Popularity or De«

inocj-acyj

locracy of the word fort 5 Andean fucli men

try down Republicans ? yea, and raife a fufpicion

>f Nonconformifts as Republicans ? O vyhac a va-

■ricious fort of men do fometime appropriate the

WameoftheCWc/? /

l i. It is true of no fort of Political Society in r he World, but only of ungoverned Communities or Confederacies, except thofe by Contraft :urned a meer Community into the worfc fort of popular Politie: And in Ariftocracies it is not the Major Vote of the whole Society that Ruleth,but Sf thofe few who make up One Political Peffon or 'ower. And yet could you appeal to Reafon, Mature, and common Confent?

3. It isagainft theEflenceof the Government If this Kingdom ? Shall Kings, Parliament and vtagiftrates be bound to obey the Major part of he Kingdom ? No, nor King and Lords to obey jhe Major part of the Houfe of Commons ? Nor jvtayors and Bailiffs be bound to obey the Major tart of the Cities and Corporations ? I 4. It is contrary to God's Law of Nature and pcripture. God hath anticipated humane popular pretences of being either naturally Rulers, or the (Fountain of Governing Power: For God hath in-flituted in Nature, the Genus of this Power, and fo much of the Species as is to execute God's Laws: He hath made the Fifth Commandment ; and as he alloweth not the Major part of the Children to govern Father and Mother, or of Scholars to rule their Matters, fo neither of Subjects to rule the Soveraign or the ^lincr part.

5. It is contrary to Oaths that are taken by the Subje&s of this Land.

6. It

6. It is contrary to the fubfcribed 39 Article that tell us of the Errors and Fallibility of Cod cils.

7. It is contrary to the Canons, efpecially tholl of 1640. that determined Kingly Power to be ell God's Inftitution.

8. It is contrary to all the Writers and Fight* that were againft Parliaments refitting the King] Michael Hudfon hath moil ftrongly wrote againi] it. Dr. Hammond againft John Goodwin hath proij ved that the People have neither ruling Authorifl ty to Vfe nor to Give. How far then were Bi| Ihop Morky and fuch others from your Mind,whcj] write that the Parliament themfelves have nal EfTential part in Legiflation, but only to prepare! Matter which the King only maketh to be a Law 8| All the Clergy have fubfcribed to the King's un-l] refiftible Power, and a Law made to that purpofe by the Parliament that fetled your Conformit and Church.

9- Do you take the Major part of your Congregation to be your Governours ? Or the Major part of the Diocefs to Rule the Diocefane ? Or are theft no Societies ?

10. Is it not contrary to the Oath of Canonical Obedience ?

n. Are our Univerfities of this Mind ; when Oxford burnt my Political Aphorifms , and Dx. Whitbyes Book , and Mr. J. Humfreys, as derogating from the Regal Power, when yet I ab-hord fuch a derogation as your Majority of the Society?

12. Inawo/d, it is deftruclive of all Govern-raent: For the truth is, that Democracy in a large Kingdom is an Impoflibility t The People cannot

all

til meet to try who hath the Major Vote: They ;an but choofe their Governours, though called leprefentatives: And that is an Ariftocracy: For 'iko choofe Governours is not to Govern. Even jome was not a true Democracy : For the People ; iad but a Negative part in Legiflation, S.P.Q.R. ;onjun<ft having the Supremacy.: And what were he People of one City to the whole Empire,which Was the Politick Body ?

But how (hall we know who conftitute this Voting Society which you call the Church i I know j:hat the Papifts appropriate that title to the Clergy ? But when it cometh to Pra&ice (in Councils pr out) how fmall a part have any but the Bifliops ? Our Canons condemn thofe who deny the Convocation to be the Representative Church I Who are the real church which they reprefent? Do they reprefent the Laity ? Or are they none of the ^Church ? How can they reprefent thofe that ne-jver choofe them? Patrons choofe the Incumbents; i land the People choofe neither Bifliops, Deans, i ^Arch-deacons or Pro&ors. Is it the King and [{Parliament th2t they reprefent? I confels the [King that choofeth Bifliops may moft plaufibly be ^pretended to be reprefented by them. But are they indeed his Rulers and Lawgivers 5 and he their Subjedt ? Was Mofes fo to Aaron , of Solomon to \Abiathar? The King choofeth Juftices, and Con-flables (mediately) but not to be his Governours but his Minifters. Or is the King and Parliament no Part of the Church of England? Say fo then, that we may underftand you.

But if indeed you confefs the Laity to be of this Voting Church (whofe Major part by Nature, Reafon, and the Content of all the World muft

Govern

Govern us) I befeech you help us at laft ("after a our loft importunity.) to know which of theLait it is. Is it all that are in the Parifhes? I doub then that the Atheifts, Papifts, Sadduces, Deift: Hobbifts, Ignorant, Irreligious Debauchees an Lads, will be our Rulers.

Is it only Communicants ? Then the Pari/]! Prieft of one place will have a Church of oni fort, and another of another fort ? And how knoweth he in great Pari(hes who are his Commu nicants, when he knoweth not who or what thejj are ? or whence they come, nor whether even they came before?The Law is the likeft teft,whidi obli^eth all to Communicate that will have a Licence to fell Ale or Wine, or, that will not lie in Jail s a place that few Love, and many would! avoid at fo cheap a rate as eating a bit of Bread* and drinking a little Wine. And fhall the Majority of thefe be Rulers of Kings, Bifhops and Paftors ?

But what if you mean but the Major Vote of Bifhops ? (which it feems our Lower Houfe of Convocation mean not). Verily, Sir, you muft not tooftiarply blame the King of England,Sweden, Denmark^, &c. if they be loth to be Subjects in fo great a Matter as their Religion to the Clergy of

Italy, Francei Spain, Poland, Germany, Mofcovy, Constantinople , and Afia , Africa, &C. while we know what Power their own Princes have over them? -

And do not we know that there is no one common Language which they can ufe to underftand one another as a College? Even of our great Learned Schoolmen few underftood Greek: And few of the Greeks underftand Latin ( or true

Greek

c m\

i^Greek either) And few Abaffines, Armenians I ;i>yrians, Mofcovites, &c. underftand either. If L-hrift hath been fo defe&ive a Legiflator as to leave us to a neceflity of Univerfal Humane Le-.;£iflation,0 let us not have them made by fuch Bawl Builders. Let us have thofe that can meet together in lefs than an Age (whether their Princes pvill or noj and can learn in an Age to fpeak to i )ne another.

i; Or if you firft prove that Mortal Men are capable of fuch an Univerfal Government, try it firft 1 9 )n Kings, and fettle one King, or Senate of Kings : o Rule all the World by Legiflation and Judgment: For verily more of Sword-Government \my be done per alios—ihm of Prieftly Government (elfe you may appoint Presbyters to Or-rlain, and Lay-men to celebrate the Sacraments.) ij\nd if we muft have a Vice-Chrift, let him be a svlonarch that we may know where to find him, ' nd not a Chimera called a Colle'&ive Verfon , or jpollege of Bifliops: Or at leaft if it muft be Pa-Iriarchs, let us know who fliall make thern^ and ^here they are, and what we (hall now do, when |>f five fo called Four are called Scbifmaticks and re under the Turk i Chrift hath inftituted National Church Politie : Prove more if you can.

u VI. And I fhould rejoyce if you could prove vhat you affirm,that the Major part of the Church, :ven in Rites and Difcipline, is guided by the Spirit of God. i. It was not fo in neceffary Do-Purine in the Arians reign. 2. If it be fo at this lay, England is Schifmatical. 3. If it be not always fo in General Councils (as the Articles of our Church fay) how much lefs in the diffufiyf* ^ody

r 3^4 3

of People or Clergy ? 4. It is not fo in any one] Kingdom or National Church yet known in the Wo;ld,no not the World; And what is the whole] but the Parts Conjund ? Dr. Dillingham in a late Book againft Popery concludeth , that there wasi never yet any Kingdom known where the tenth part were truly Godly : And I think you take the; Church of England to be the belt in the World I And how many Thoufands would rejoyce if you! could prove that the Major part even of their Teachers were guided by the Spirit of God ? And! is it better with the Papifts, or Greeks, or Mofco-vites, that cannot Preach at all I O how happy a Church do you Dream of?

VII. And it is yet more incredible that this popular Majority fhould be fo right in fuch fmall Matters as Rites and Ceremonies and Difcipline, as that their Pra&ice fhould be a Law to all the reft of the Chriftian World : And that the Unity or Concord of the Univerfal Church muft be built on fuch Sand as cannot fo much as be gathered into one Heap ? And all muft be Schifmaticks, and fo far feparate from the Church that obey them not: I remember when Dr. Hammond proceeded Dr. I heard Dr. Tridtaux in the Chair argue! againft the Churches Infallibility, that John, and Thomas, and fo every Individual was fallible: Ergo a company of fallibles were not infallible. Efpecially in fuch Matters as a Ceremony. Thofe that Pant wrote to Rom. 14 & 15. were not taken for infallible or Legislators by him.

VIII. And you no where prove that Tad mean-eth by Qhe Churches have no fuel) Qiftoms] that

none

urn

i me in the World had any other, nor muft have iy other \ but only that what Garb and Habit e Cuftom of all thofe Countries had placed De-ncyin, the general Rule of Decency would ob-;e all to in the folemn Afiemblies, as it obligeth to be uncovered. You muft needs know that f your Expofition and. Inference you Condemn ur own Church that hath the contrary Cu->m. Especially your noble Patrons that wear Wwigs.

IX. And how impoffible a work do you fet us

as a Law , to know what thefe Ceremonies

* without which we feparate as Schifmaticks.

Muft all good Chriftians be fo great Hiftorians

to kaow what Ceremonies have been ufed in all

>es by the Major part ? 2. Muft they be fo Skill'd

Cofmography,as to know what Countries make

Major part? 3. Muft they have fo good intel-

ence of former Affairs , as to know who have

w the greater Vote in Councils and out of them ?

But you fay, It muft be of fuch Rites as abom-

Wj ubiq\ & Jemper have been ufed: we like

ncemim Lins rule well as to things neceffary,

it may aliunde be fo proved. But how (hall any

£n know that ab omnibus & u\nq\ without more

lowledge of the World than Drahf or Candijh

d, or any Traveller? Except Negatively, that

b muft not affeft caufelefs Singularity from the

oft of the Godly, as far as we can know them.

ad how (hall we underftand the femper ? Muft

refped all time to come ? Then, none cart

low his Duty till the End of the World ? If it

\ only as to time paft, then how knew they that

f ed in the firft Age, how long their Cuftoms

Aa 2 would

[ 3?* 3

would continue ? And then all the after Changes | (which were many) were Schifmatical.

X. Do you not too hardly cenfdre the Church of England as Schifmatical ? You know Epiphanius, hath a peculiar Treajffe to tell us, what then were the Cuftoms and Ceremonies of the Univerfal Church ? And how many of thefe are forfaken by us, yea, and by almoft all the Churches ? Do yoi^ I10W clothe the Baptised anew in White f Do yoi* dip them over head in Water ? Do you anoint. them as they did, and crofs them with the Oinu went ? Do you give them to tafte Mit&nd Honey I Do you exorcife them ? Do your Bijhops only make-that Chryfme f Do all here and in other Churches wor/hiponly verfa Orientem i Do you all forbear J and forbid Adoration Kneeling^on any Lordfs Day] or any Week Day between Eafier and Whitfmday h What! when you caft out of the Church thofe thatl will not Kneel at the Sacrament ? You know thai the Council of Nice , and that at Trull , and thd Fathers commonly make this a Rite of the Unil verfal Church: And Dr. Hejlin faith, chat Romm it felf kept it for a Thouland Years, and it wal never reverfed by any other General Council! Do you keep the Memorial of Martyrs at theirl Graves as then they did ? Do youufe their Bones and reli&s as they did ? Twenty more you mayl fee in Epiphanmznd others.

O condemn not the Church of England^ fepa4 rated from the Univerfal Church. (And our Ke-I formers too .)

XI. What a cafe would you bring this Church! 'and Kingdom to, by your law cf the Cyftom of

the

^he Major part ? Mufc we have all the Opinions; Elites or Ceremonies which the Greeks, Mofco-Wtcs, Armenians and Papifts have many Hundred # ears in their Ignorance and Superftition agreed n as to the Major part ? Muft we be able to con~ iite their pretentions of Antiquity and Cuftom as p all thefe ? He that readeth the Defcription of ■heir Cuftoms,methinks, ihould be loth that we xrnld be fuch.

] XII- And your Do&rine of Traditions as cer-^inly received from the Apoftles, when the Ma-[)rity ufe them, is fo much againft the Church of ^gland's Judgment, and fo copioufly confuted by ; ie whole ftream of Protectant Bifhops and Drs. (id foreign Divines, that I will not flay now to repeat that work : were all the Traditions fore-mentioned fince laid by, received from the Apo-j^les ? (About Genuflexions, Milk and Honey 9 jhryfme, the white Garment ?)

You inftance in Synods meeting and making jaws. Tp meet for worlhip or neceflary confulta-s pn and Concord, is no unwritten ceremonial iradition , but the obeying of Chrift's written aw,which requireth fuch mutual help,and that we b all to Edification , Concord and Peace. But pmmumon of many Nations is one thing, and a overnment over all is another thing. It was the mperor's Commiffion and Power that made Ca-s >ns to be Laws.

And do you not here write againft the King's !ommiffion by which you fit, which declared! torn that Ad: of //. 8. that your Canons are no jaws, till King and Parliament make them fo? >sk the Lawyers- Were not the Canons of A a 3 1640*

1640. caft out even by your own long Parliament ?

XIH- But the worftis, that while you fet us a new Univerfal Church Legiflative and Judicia Soveraignty, you deny the fufficiency of Scripture, if not the Soveraignty of Chrift himfelf, while you feign unwritten Univerfal Laws, as' part of Chrift's Law,& a (upplement to theScripture,& giveChrift'si Prerogative to a Ufurping Soveraignty, utterly! incapable of that Office ? Scripture we know! where to find ; but where to find your Univerfal Additional Law$, and your Church Senate or College, they muft know more than I that know But fo much is written againft the Papifts (as aforefaid) for Scripture fufficiency, that I refer] you thither, and to the Articles, Homilies and Or-j ciination Books which this Church fubfcribeth to.' Alas Sir, is not the whole Bible big enough to make us a Religion ?

XIV. As to your definition of the Church,/*. 12.] It is tolerable if you make no Head but Chrift and fet up no Vicarious Head Monarchical or An-ilocratical, and inftead of Provincial parts, pui National and Congregational 3 or confefs that y< defcribe but the Imperial-National Church,which| Was made up of Roman Provinces. And gratifienot the Fanaticks by making the Holy Ghoft to be the! authorifer of the Majority for Government: For] they will think that they have more of the Holy Ghoft than you, and therefore muft Govern you* I would all Rulers had the Holy Ghoft 3 but it's fomewhat elfe that muft give'them Authority.

XV. Your

. XV. Yourinftance of the £*/^rControverfie is *ainft you- The difference undecided for 300 'ears, and Apoftolical Tradition urged on both ; des, tells us that it was no Apoftolick Law; And ocrates and Sozjomen tell us, that in that and many ich like things, the Churches had freely differed 1 Peace. And you feem to intimate contrary to iem and to Jnn&us, that the Afians were Schif-: iaticks till they Conformed. j And why name you Afi* alone? Were our Brit-<|(h Churches, and the Scottifh no Churches > Ox \o you alfo Condemn them as Schifmaticks for bout 3 00 Years after the Nicem Council ? What ould the Papifts lay more againft them ?

] XVI. How impoflible a thing do you ma^e {fhurch Union to be ? while the Eflentials or great integrals of Religion are made inefficient to it, and

0 many Ceremonies and Church Laws are feigned eceflary, which no man ever comes to the true knowledge ofirhat he hath the right ones and all ?

1 XVII. If the Patriarchs muft be the Soveraign ivollege , I befeech you give us fome proof fin a

fafe fo weighty) 1. How many there muft be ? Where feated ? 3. Who mufc choofe and make liem? 4. And quo jure ? <f. And whether we have ow fiich a College i or is there no Church ?

XVIII. What Place will you give the Pope in [he College ? I fuppofe with your Brethren you will itall him 1. Prwcipium V nit at is . ? But that's a Name 'j>f Comparative Order ? what js his work asfuch : Princip'mm ?' How is he the Prwcipium % if he have 10 more Power than the reft ? Muft not be call

A a 4 the

C ?6o3

the Councils ? fThough our Articles fay General I Councils may not be gathered without the Will : of Princes). Shall he not choofe the Place and Time ? Tell us then who (hall ? Muft he not be Prefident ? Muft he not be Patriarch of the Weft? And fo Govern England as our Patriarch, and Prin-cip'mm unit at is Vniverfalls alfo ?

XIX. I pray tell us whether the French be Pa-pifts? And how their Church-Government (as Defcribed from themfelves by Mr. Juricu ) dif-fereth from that which you are for ? Tell me not of their Mafs, and other Corruptions ? It is Government that is the Form of Popery. And they will abate you many other things: And muft we be Frenchified ? If the French reftore thole that! we called Papifts, will difowning the Name, and calling t them the Church of England ( chofen by Papift Princes) make us found and fefe ? And when we find Arch-Bifhop L&ud ^ Arch-Bifhop; Bromhall , Biflicp Guning , Bifliop Sparrow , Dr. Saywctt , Dr. Heyltn , Mr. Thorndike , Bifhop S.

Farker^ and many more were for a Foreign Ju-rifdi&ion, can we think if the French bring in the late Governours, that fuch Churchmen would not embrace the French Church Government, and call it the Church of England , when fince Lands days, they have endeavoured a Coalition? If they be Defeated , we may thank King Jams , who could not bear delays, and would bave all or none, when Crotins way would have been a furer Game<

XX. You tell us of Penalties made by Church Laws ? Depofing Minifters» and Anathematizing

the

le Laity ? But while the Clergy hath no power < the Sword,who will feel fuch Penalties ? When .we Excommunicates the Greeks, the Greeks

' ill Excommunicate them again: What Penalty

it to Proteftants to be Excommunicated by the

; 3pe or his Council ? How commonly did they

at were for, and againft the Chalcedon Council,

p xcommunicate each other: And thofe that were

::*ir and againft Images? And for Pbotius, and for

I nanus ? Cheat not Magiftrates to be your Li-

I :ors, and Curfing will go round as Scolding at

[ iliingfgate ? Who is hurt by a caufelefs curfe,but

i,ie Curfer ? I confefsthat Dr. Saywell fayeth well 5

it fingle perfons muft be punifhed, fhall not Na-

ons alfo ? Yes: But by whom? By God the

i.lniverfal King , and not by an Qniverfal Human

r-overaign h whether a King or Pope, or a Senate

<>f Foreign Subjects;

i XXI. We are promifed by a trifling Pamphleteer ( thatfome of you are anfwering Mr.cW-~ons two Books about the Primitive Epifcopacy and Liturgies: I pray you procure them alfo to anfwer my Treatife of Epifcopacy , ( and my Englifl) Nonconformity ) and not with the Impudent Railing Lyars, to fay it is anfwered already, while we can hear of no fuch thing. And fee that they prove that all thefe things following, are Traditions of the Vniverfal Church, received from the Apo-ftles , and ufed, ab ommbm ', ubiaue & femper.

1. That moft particular Churches for two Hundred or three Hundred years and fo down, con-fitted of many Congregations that had no perfo-nal prefential Communion.

2. That Churches infimi or dims were Diocefan, 1 having

having many Hundred or Score Pariflies under them.

3. That thefe Diocefans, undertook the fole Paitoral Care of all thefe Pariflies, as to Confir-2Dation,Cenfure, Abfolution,and the reft.

4. That all thefe Pariihes were no true Churches y as having no Biftiops, but the Diocefans, and were but Chappels, or parts of a Church.

5. That the Incumbents were no true Paftorsor Bifhops, but one Bifhops Curates: And that there were not then befidesDioceian Arch-Bifhops in each fingle Church , Epifcopi Gregis and Epifcopi profiles.

6. That Bifliops Names were ufed by Lay-men that had the Decretive Power of Excommunication and Abfolution.

7. That fuch Secular Judicatories, far from the Pari(hes,rather than the particular PaftorsTry-ed and Judged the unknown people.

8. That Pariili Minifters Swear Obedience to the Diocefans, and they to Metropolitans.

g. That all People that would have Licenfes to keep Ale-houfes or Taverns, or that would not lye in Jail, were Commanded to receive the Sacrament as a Sealed Pardon of their Sins.

10. That from the beginning,all Churches were forced to ufe the fame form of Liturgy, and not every Church or Biihop to choofe as he (aw Caufe.

11. That Kings chofe Bifliops and Deans without the Confent of the Clergy and People.

12. That all Minifters were to .beEje&ed, and forbidden to Preach the Gofpel, that durfl not Subfcribe that there is nothing contrary to Gods Word in fuch as our three impofed Books.

13. That

tfij, That all Lords, Magiflrates, Priefts and ople that affirm the contrary, be ipfo fatto Ex-mmunicate.

: 14. That Lay-Patrons that are but Rich enough buy an Advowfon ( how Vicious foever ) did oofe all the Incumbent Minifters, to whom e People muft commit the Minifterial Care of eir Souls.

15. That they that dare not truft fuch Paftors are chofen by Kings (though Papifts ) and fuch itrons, and dare not Conform to every impofi-on like ours, muft live like Atheifts, in for-?arance of all publick Worfbip and Church ommunion.

i<5. That all may Swear that an Oath or Vow Lawful and Neceffary things, bindethnotour Ives or any others, if it be but unlawfully impo-•d and taken, and had any unlawful part of the latter.

17. That the Church ever held it unlawful for wholeKingdom to defend it felf againft a Prince iat would deliver up half the Government to a ; preiner,andforce them to a Religion which requi-*th them to be Damned (or to Dye :) When le Clergy and Church at Jerufakm 3 Alexandria, kmioch, Rome, &c. did fooft by force and Blood, ^fift evenChriftian Emperors,fuch as Thtodofim II.

eno , Anaftafius and many others.

18. That all the Churches held it lawful to wear and Covenant, never to endeavour any \mendment or Alteration of any fuch as the fore-hen tioned Church Government.

If all thefe things be contrary to the conftant udgment orpra&iceof the Church, J^erewhe-her Dr. Bweridge and his Approvers > pronounce

not

not the Church of England Schifmatical, as fo far 1 (eparated from the Church Univerfal ?

But again I conclude, O! What, muft the Chriftian World fuffer even by teafned, and I hope pious Dolors?

I. Becaufe they will not diftinguifh National or Imperial Vniverfalitv of Church and Councils , frtfttr thofe of the whole World,

II. Nor Communion from Regiment , nor Con-\ trails from Laws ; nor a Regent Excommunication^ from a Renunciation of Communion by Equals.

III. Nor Divine Obligations to Concord,and human demands of obeying Ufurpers, or the hurtful ; Agreements of an injuriousMajoricy of equal Votes.

IV. And by their Depofing Chriftian Kings and Magiftratesfrom their Sacred Power over Bifhopsl in Church-Government * and for Mens Souls 5 as if they were made only for the bafe things of the World and Flefh , and Priefts only were trufted with Religion and Souls: And Kings were not Heads of National Churches.

V. And their fhamelefs calling them Adverfo-ries to Epifcopacy, that would have one Hundred Bifihops for one , and are for the old three forts,

Epifcopi Gregu , Epifcopi pro,fides , and Arch-Bifh" ops ; and calling thofe the£pi/b/Wpart,that put dowii all the Bifhops in a Diocefs fave one 5 As for your felf, I profefs to be fo far from Cenfuring any thing of you , fave thefe Miftakes, that as I have long, fo I do ftil 1 , Love and Honour you as a Man fearing God, ind of a good and blame-* lefs Conversion, as far as ever I Credibly heard And I thought the like of BifhopGuning, though ( as it is with many Pveligious Papifts ) his Opini*

ons

C &1

is more prevailed againft his Charity , for that jfchievous hurtfulnefs, in which he ferved the ibtilty of Sheldon ,and the fiercenefs of Morky^ A the Defigns of Papal Courtiers: But I hear at ypur Piety and Charity prevaileth againft the -'il tendency of your miftaken Do&rine: Though x. Thomdihe threaten England , unlefs they Re-I rm the Oath of Supremacy, I confefs I wifh it 'ftored , and am Difpleafed with thok Scots that ive caufelefly quarrelled with it} and fo helpt to )en a Door to a Foreign Jurifdi&ion, which e Kingdom is Sworn againft.

Since the writing of all beforegoing , I firft ad your two great Volumes of Canons, and )Ur Anfwer to DalUm.ln the "Prolegomena of the

•ft , to my Grief I find you more exprefs for an IniverfalLegiflativePower andForeigd Jurifdiiti-l than in yourSermon : And yet not at all telling ;, where to have accefs to this Univerfal Sove-ignty for Judicature , out of the times of Ge-bral Councils, nor how to know but by believ-g your bare word, what Councils are cur Uni-*rfal obliging Laws, when you confefs the vaft fference of the Eaftem and w'eftem numbers, ■br how to know what our Religion is, while Jeknow not what be our Laws: Nor how to fiow whether the Church be extindt, when jhath no human Head, by the Ceflation of fuch Councils-, nor who muft call them , nor whence, :or what is their Conftitutive Matter ■, only you y,they muft be called out of all the Chriftian v orld; But need not all be tliere ? And will a iallmakea General Council, if the Men come i)t ? And can they conie from all the Dominions F .the rffalfwet, Armwwut) T«rkh Per pans ^ Mtf-

covites , &c. And who hath right to call them ? hath the Pope ? Or our Emperors or Kings ? what power hath he over all other Princes Subje&s ? Youconfefs they were called out of the Imperial Provinces ? And how few (if any) other Names are Subfcribed ? But lam forry that you ftill.fo contrary to all Evidence, take National or Imperial Univerfality for Terreftrial Univerfality of Church and Councils: I befeech you ,if we muft be Papifts, let us be of the morereafonable fort, that know where to find a Papal Monarch,or Vice-Chrift; and not fent to feek a Church-Parliament Univerfal, or Univerfal Ariftocratical College, that is nowhere extant in the World, nor can be, especially now the five Patriarchs are what and where they are. How much more Rational to be Governed by the Pope as Patriarch of the Weft only , till we can find out the Ariftocratical Head. Butfince the Empire was turned into many Kingdoms, who can prove that thofe many muft have all one Human Head.

But I am yet more forry that you joyn mthHUde-brand , in making Princes to be but for the Body and Civil Peace, and BifliopsandPriefts to be the Church, and for the Soul: Which (God willing,) as I have oft done, I (hall fullier Confute, in a Treatife for true National Churches, proving that Chrift hath made no Higher Vifible Humane Church Power or Form: And that Chriftian Kings are as Sacred Perfons, and Minifters of Chrift as Bifliops; and Superior Heads of National Churches, though the Pow r er of the Keys belong only to the Clergy $ And that a true National Church, is but a Chriftian Kingdom, as fuch, the King being the Head, and Confederate Paftors and Churches jhc Subject Body.

The

The Second Part.

rhe Stating of the Contro-verfie, and full Confutation of the Pretences for a Foreign Jurifdiclion.

The CONTENTS.

CHap. I. The clear flat ing of the Controvsrfie.and Confutation of, the Pretenders. In 60 Propoptions 5 proving it a perjurious alteration of Government, &c. Ch. II. Why Parliaments and the Church of England before Bijhop Laud were fo much againft fuch a Coalition with the Papal Church, Ch. III. The [aid Coalition is not the way to Catholic^ Union, Ch. IV. The Deceits that are pleaded for an Univerjal Humane So-

veraignty. Ch. V. A Foreign furifdifiion by College or Counsels unmask?. Ch. VI. The Grand Conjequential Cafe: Whether it be lawful for\ Presbyters to Swear cr Profefs Obedience to thofe Bifhopswhc t profefs Subjection to a Foreign furifdiction ? or for the people to \ ewn them. Ch. VII. Of the fecondpart of the defign to bring the Papifts to our

Churches as in the beginning of Queen ElizabethV days, Ch. VIII. Why it will notjervefor a Coalition for the Papifts to a-bate their la ft 400 years corruptions as Arcbbijhop Bromhali maintained, Ch. IX. Whether the inftance of'the Apoflies Church Governments

prove an Univerfal Soveraigmy in man, Ch. X. Many Queftions about Councils to be refolved before we can j

ta\e them for an Univerfal Arifto:racy, Ch. XI. A Breviate of both the Atiftocratjcal and Monarchical

Popery. Ch. XII. A humble Exportation to the Zealom Antipapifts, Con. formifts and Nonconformifts whether they have been innocent as to promoting Popery ? Ch. XIII. What is the Duty of all other Chriftians towards the Papifts, in order to thedifcharge of the Fundamental Duties of Love, Concord andPeace^and the promoting the common Intereft ofCbri-fiianity : Written to \\eep Prohttants from pnfid Extreams , and while we cannot come (0 near them as Callander 5 Erafmus, Gro-t'ms,and thofe that are for a Foreign $urifdiclion,we may keep and vfe a Christian Zeal for the better way of Concord of Chritts preferring, avoiding allinjury to Papifts, and all others. NB, To prevent mifunderftanding Citations,note,That both fome Epifcopal Drs and fome Presbyterians fay, That the Government of the Church is Ariftocratical,meaningonly, 1. Per partes, as England is Governed by Juftices, and, 2. Meeting in fuch Councils as they can for Concord •• But not as the fumma poteftcu of the Univerfal Church, which is una perfonapolitica in pluribm naturalibus unifying the Body and fo Ruling it. They fpeak not properly in the Language of Politicks.

Chap,

Chap. I. The true State and juft Re-folutions of the Controverfies about a Foreign JurifdiEtion, in Sixty EvL dent or Proved Propofit ions.

' r ' T-T^^ £ reac ^vantage Satan maketh of i. JL the deceivablenefs of ignorant men.and \t the deceitfulnefs of the Crafty, and of the apci-jade of ambiguous, orfaffe, or artifidally-cqntri-ed Names and Words to deceive, the fad Expedience of the deceived World, and corrupted and ivided Churches openly declare ; and yet, alas, ow fewobferveit andefcape the fnare?

§ 2. If ail Men were judicious and ftabliflied ^hriftians, when ferious Faith and Godlinefs is lade a fcorn, by the falfe names of Hereticks,

hifmaticks, Puritans, Fanaticks, Se&aries, oily fenflefs jears, it would no more turn them pm the holy performance ^ of their Baptifmal ow, and Obedience to Chrift, than the raving : a Drunkard or a Bedlam, or the crying of a Ihild. But ignorant unrefolved Perfons, that ^ver yet know what the bearing of the Crofs ^s, nor have learned felfdenial^ are ftopt in their jnvidtions, good purpofes, and hopeful difpofid-is, when they hear ferious Piety made a com-ron fcorn, and that by thofe that were themfelves 'ptized, and profefs Chriftianity. Some of them Ink, lure all this reproach is not laid on them f nothing, and others that think it but the ftink-B b ing

f ?7° 1

Jng breath of ulcerated malignant minds, yet can-noc bear it, but draw back and (brink : Therefore Chrift prcncunceth a dreadful Sentence againfl thofe that offend ( that is, by fuch (tumbling-blocks turn back and difcourage) even the leafl of tbele childifli beginners ^ It were better for thai man that a Milftone were hanged about his Neckj ana he were caft into the Sea,

§ 3. But no fcandal or fnare is fo dangerous at thofe which are made by Rulers or Great Men or by Paftors and Teachers on the pretences oj Religion, and Divine Authority, abufing the ho< Jy Name of Chrift.

§ 4. And the fame Artifice that Satan ufeth a gainft Godlinefs in general he ufeth againft parti cular Truths, Duties and ^erfons. And one of th( mod dangerous that I now perceive the Prote ftant Religion affaulted with, is putting the Nam of Nonconjormifts^ and Puritans, and Schifmatich^

on Proteftants as Proteftants, and the Name Catholick, the Church, the Church of England the Clergy, yea of the Preformed Church, ando Proteftants on the Papal Roman Se&. The Churc of England, King, Parliament, Archbiihops, Bi fhops, and the reft were fixty years ago and leij againft that as Popery, which now is obtruded oflj us as the fenfe of the Church of England agmti^ '\ jpery : Such Wonders can bare Names do witf the ignorant: And they go on without any gre< refiftance

§ 5. Whereas there are great differences mong the Papifts about the degree of the perfona} Power of the I ope, the Cheat is this; To confin^ the Name of Paputs to the one party, and to o* n the Opinions of the other Party, and to call theni

Presbyterian*

E 37' 3

Presbyterians or Nonconformifts that are againft both, and will be no Papifts. i. The Italians are for the Popes Sole Supremacy, and Councils being but his Counfellors. 2. The French Lawyers are for the Councils Supremacy above the Pope, as ro Legislation, and Judgment when they fir* 3. The middle greater part are for the Supremacy in Pope and Council agreeing, and the Popes Executive power in the intervals, notabfolute, but according to the Church Laws or Canons. But all for a vifible Univerfal Supremacy, and for the Papal Presidency in General Councils, and his prime Patriarchfhip in the Weft. If in England fome be For the Kings Sole Legislative Power and Abfo-lutenefs, and Parliaments being but his Counfel-, ors 5 and others for the Conjunction of King and parliament in Legiflation, and the limiting of the Kings Executive Power by the Laws, doth it fol-iowthat only the firfc fort are the Kings Subjeds ? fhe Controverfie is the fame. Yet the fame men that are for Abfolute Civil Monarchy, take on hem to be for Ecclefiaftical Ariftocracy. ; § 6. Men love not to be tired with tedious Vo-ames •, nor can I find time to write more fuch, Therefore I fhall here lay down what the Reader mft neceffarily know in fome Thefes or Apho-|fms, with fo fhort but found a proof as is necef |ry to capable willing Readers, inftead of put-ig them into diftintt Chapters with numerous :oofsto urge the unwilling.

1 1. The World is the Kingdom of God 3 who is •minently the King, and all Reafonable Creatures is Subjects under Moral Government, as all na-! ;ral Agents are under Natural Potential Governed* J3b a No

[ ml

No man will deny this but the A thrift, whom I leave to be difputed with by Sun, and Moon, and Stars, Heaven and Earth, and common Rea-

ion.

II. God only is the Unifying as well as Specifying Governor of this UnivetTal Kingdom: and tho' all men be of one Nature, Species,Mould,Intereft, &c yet it is only by their Relation to one God that they are one Kingdom.

III. God hath made no Univerfal Supreme Monarch or Ariitocracy under him in the World: But only appointed to each Soveraign his particular Province or Republick. For, . i. No Man or Senate is naturally capable of it : They do not fo much as know the Terra incognita, nor can fend to the Antipodes and all the Earth as Regiment required) : He would be thought as mad that fhould attempt it as he that claimed a Kingdom in the Moon. 2. No Man or Senate had ever yet the madnefs to claim '^

IV. He that fhould Claim an Univerfal Supremacy, muft thereby make all Kings and States, and all the World to be his Sub jeds. #

V. He that doth fo proclaimed himlelt to be pMictu hoftis, thepMickEnemy of all Kings and! States,whilehe will make them his Subjects againjl? their wills. And therefore all Kings and States are allowed to refill and ufe him as their common

Enemy. , t i • i r t r>

VI. The whole World is now the rightful Dominion ofChrift our Redeemer: For this end he both died, rofe and revived, that he might be the Lord of the dead and of the living, Rom- 14. 9» 10. M\ power is given him in Heaven and Earth, Mat. 28.; 1 I p. All things are delivered to him ofthe Father, and\

gtvevk

given into his hands, John 13.3. and lj\ 2. /& // /»**& jf/e^ over all things to the Church, Eph. I. 23. The Father judgeth no man, but hath commuted all judgment to the Son, John 5. 22.

VII. Princes are therefore now the Minifters of Chrift by Duty, and are bound to ftudy his Inte-reft and Laws, and to obey him.

VIII. Subje&s by Obligation are not always Subjefts by Confent, nor Subje&s by Profefled Confent, always Subjeds by Heart-Confent.

IX. All the World is the Kingdom as of God the Creator, fo of Chrift the Redeemer as to Obligation : And the Wicked as Rebels.

X. All the truely Baptized are thereby made the Kingdom of Chrift the Redeemer by Profe/t Confent. And this is the Church vifible.

XI. All the true Believers and San&ified are the Kingdom of Chrift by Heart-Confent 5 and thefe are the Church Regenerate and MyftkaL

XII. Therefore the Kingdom of Chrift is larger

Shan the Church of Chrift: And the Church is an lied: peculiar people, Vifible as to Means, and Jvlyftical as to Salvation. Even as the Ifraelites had the Covenant of peculiarity, while the Law of Grace in the fir ft Edition made to Adam and Noah was ftill in force to all the World: And Abraham thought that even Sodom had had Fifty Elighteou^Perions in it.

I XIII The Church of Chrift is an Eminent Politick Society , of which Chrift is the Specifying and Vnifying Head, and all Chriftians are Mem-pers : All the Baptized Vifible Members, and all : :he fincere confenters myftical Members. J XIV. Chrift is the Maker of his own Body, Church or Kingdom: Hemadehimfelf the Head:

B b 3 He

C 374 3 He made the fpecifying Inftitution or Law 5 the Terms of Union and Communion •, He giveth Men the Grace by which they Believe, Repent, Confent and are made Members.

If Chrift made not his own Church, as to the Formal Head, the Species, the Unifying Terms and Graces, it would be as a Wooden Leg to a living Body, a Human Creature impofed on him, Savouring of the Errours and Naughtinefs of thofe that made it, and Mutable at their Mutable jj Wills. Every active Form, makes it's own ma-1 terial Domicilium. Who is he , or who are they that had power to make Chrift a Body or Church in [peck , before he made it himfelf: Chrifts Body is not made by Man ? If it were, who were they ? Were they his Body or Church firft them-felves, or not ? If yea, who made them fuch, and who them, and who them in infinitum: If not, how came Infidels and the Members of the Devil to have power to make a Body or Church for Chrift?

XV. Chrift hath defpecie Inftituted who (hall be Members of this Church : And by his Laws, Terms and Defcription taught us certainly to know the Members as Vifible.

Elfe we could never know whom to take for Chriftians, nor whom, to love as fuch 5 Nor to whom to give the Seals of his Grace, and Communion with his Members.

XVI. Baptifmis the Symbol or Badge of Chriftians, and Baptizing is our Chriftening ; and whoever believeth and is Baptized , (hall be Saved: Therefore till they Revolt, all truly Baptized perfons are Vifible Chriftians, and make up the Vifible Church: Which is the Society of all

Chri-

C 37J 1 jChriftians, Headed by their Foveraign Chri/K i XVII. All Chriftians entered in Infancy, are not capable of the Duty , Bleflings and Communion of the Adult. fc Adult Members and Communion muft be diftinguifhed from Infant. ; XVIII Therefore all that will have Adult •Communion, though they muft not be Baptized f again, muft as fully own their Baptifmal Covenant , Devoting themfelves by their own Vnder-funding Confem and Vow to God the Father, Son -and Holy Ghoft, Renouncing the World , the Flefli and the Devil, as if they were now to be ^Baptized.

\ The negleft of this, or turning it into a dead simage and Ceremony, by dead Images of Bi-yfliops, on pretence of Confirmation , confound-eth the Church, and would make it a dead Umage, and really but the World.

XIX. Thellniverfal Church of Chrift in his irdays on Earth, was but an Embrio 3 and his few rApoftles and Difciples , who were fuited in number to the Jewifh Nation, where their Miniftry iwas to begin, were but like the Organical parts of (the Body , the Heart, Head , Eyes, Liver, &c. when Nature hath firft made them , that by them jit may make the reft. But when Chrift was Ri-ifcn , and the Holy Ghoft fent down in Eminency, fand the Gentiles called, and the Church began

to be Catholick, this Kingdom of the Holy iGhoft is that which is called fpecially , the Kingdom of God and Heaven, which the Gofpel then proclaimed,and John Baptifl told Men was at hand.

XX. The Church of Chrift on Earth is partly iVifible and partly Invifible, and yet but one Church.

B b 4 As

As Man is vifible as to his Body, and invifible as to his Soul, and yet but one Man. It is vifible , i.In that the Subjects per ions are Vifible : 2. Their profefiion is Vifible : 3. Chrift was Vifible on Earth : 4. He is Vifible now in his Court of Heaven : 5. He will in vifible Glory come and Judge them. 6. They (hall fee his Glory for ever: y.HisLaws areVifible: 8.His Officers are Vifible. 9- Many of his Judgments and Executions are Vifible here : 10. The red iliall be io quickly,and for ever.

^ His Church is Invifible, 1. In that Chrift as God was never feen: 2. His Soul never feen: 3* His Office as to Truth y Right and Authority Invifible , and to be believed. 4. 'Hie SouJs of the Subjects Invifible ; 5. Their Sincerity Invifible. 6. And Chrift now not feen on Earth. 7. Nor Heaven and Heli feen , where is his great Execution and Retribution.

XXI. Chrift only is the Specifying and Unifying Form of theChurch,asUnited to the Matter: ^nd all Chriftiansj Paftors and People, are but the Matter.

They have a fort of Unity in themfeives: They are of one Human kind , of one Intereft, of one Profeffion (and Faith and Love if fincerejand joyn in one fort of Worihip, and Afe of Obedience to Chrift', But they are One Chrift tan Church , or Body of thrift, only by their Vniomeitb Chrift^ -arx ? Relation to him their Head and Center. As $re Kingdom Q$ England hath one fort of Men in our Land , of one Language, &c. Eup only their Relation to one King, makes (hem one Kingdom.

XXII. The Church or Body of Chrift when

■ ' fully

fully made , hath diflimilar parts; fome are Noble Organkd parts, firft made to be inftruments in making and preferving all the reft 5 and the Church cannot be a Formed Church without them 5 fome are fuch Integrals, as the Church may live .without.but not be Whole without.

Even as Ariftotle defineth the Soul to be Ente-lechuiy or the Entitative All and Form of a Thyfi-cal organised Body , capable of being Animated by it. And as in Generation the Heart is firft made, and then fome Rudiments of the Veflels for Di-itribution, and then the Head and Eyes, and then the Liver , &c. So Chrifts Humane Nature with his Spirit, is as Heart and Head to the Church: And then Teaching by himfelf firft, was as the xArteries for Diflribution; And the Apoftles were ffrft made the moft Noble Organical parts, to Deliver and Record his Univerfal Commands, and )y his Spirit, make up the Inferior part^, aqd :he ordinary Paftors to be as the Stomach and Li-yer, &c> for the Nutrition cf the whole. None >f thefe parts are the Soul or forma hominis 3 but ;he Nobleft parts are neceflary in that Contex-ure , which is forma Corporis , to makeitmateria-iifpofita , receptive of the Soul, which is the ?orm, as to its full Operation^ though the Semen

0 make an Embrio before received it. Much like $ kin our prefent Cafe.

1 XXIII. Our Controverfie then is not, whether It be neceflary to the being of the Church in \aclo effe , that it have Apoftles and Paftors and Teachers, to make it the Organised Body of thrift, for this we all acknowledge. Nor yen 'vhether thefe ihould be all Chriftiansof one Bo-♦Y? ^Pixic^ Faith 1 B apt ifm^ Hope ^united to one Head

' and

andcWin him * Nor whether the Unity of the Spirit ( for that's the Unity ) fhould be kept in the Bond of Peace, no more than whether the diflimilar parts of the Body fhould all be of one Matter, and live by one nutriment* united to the fame Head and Heart,, Contiguous, and made for the Good of the whole , actuated by the fame Spirits, and Animated by the fame Soul

XXIV. But our Controverfie with the Papifts is , Whether the Church on Earth have any One lawful

Supream Power under Chrifi , Monarchical , Arifto-cratical or Democratic al , authorized to Govern the whole by Legislation and Judgment: That is , One Minifterid Soveraign , or Vice-Chrift $ a Conftitu* rive, fpecifying and Vnifying Supream 0 ver all, being one P( iitical perfon, whether in o>.>e , or many natural Perfons i Th's :■'rot eft ants deny.

XXV. It is but our fecond Quefdon with the Pa pi its, Whether the Popx be this Head or Supreme Rettor: but our firft and fundament! Controverfie is, Whether there be any fuch at all but Christ.

Did we believe there were any fuch at all , we fhould readily be Papifts, either of thofe that give moft to the Pope as Abfolute, or of thoie that make him the Prefident of C ouncils, and in their Intervals, the Prime Church Governor according to the Laws. Of which more anon.

That the Proteftants commonly deny all Uni-verfal Soveratenty but Gink's, I fhould tire the Reader needlelly to prove by numerous Citations. He may foon know that will read, 1. Ail die Churches Coafellions in the Corpus Confe(fiori»jm 2. Guv Oa.hs for renouncing all foreign Jurifdi-dions. 9. Our DifpUtantS* Luther, (deConciliis) Zimglim D Oecola.wpadm 3 Melatwhthon , Brent'ins,

Calvin^

C 579 ]

Calvin, Bnllinger, Zanchy, 1/lirigpts, Pe^elhu, Muf-culus, Aretins, Chamier, Molin&us, Blonde I, BalUvu, .Rivet, Partus, Sohnius, Pifcator^ Bena, Sadeel, Da-\naus, Gryn&us, Spanhemius, Ar mini us, Epifcopius, &G .Jewel, Whitaker, Reignolds, Crakenthorpe , Abbot, \C ha/loner, Willet, Vjher, White, Chillingworth, Dave-nam, Morton, Carlton, Bernard, Barrow,&CC. Their Difputes were not Who is this Summa Poteftas Mnijhrial to Govern all the ChrijHan World, but whether there be anyfach .*

XXVI. No Protefcants ever yet denied the rCouncils of Pifa, Conftance and Bafd, and the French allowed Clergy to be Papifts becaufe they were not of the Italian ftrain,nor for the abfolute unlimited Power of the Pope. Nor did any call [them Proteftants.

XXVII. That the Pope hath no right to an Uni-erfal Supremacy,Headfhip orGovernment,I have

[proved at large in the Firft and Second Part of my Key for Catholicks: And Dr. Barrow hath better and more largely proved after many other. Briefly,

i. No Man is naturally capable of Governing ill the World. Only God and our Redeemer is {capable ; Man cannot know, hear, fend, execute

Sver all the Earth per fe & per alios, it's a kind of ladnefs to imagine it.

2. The Chriftian Churches are moftly under ithe Power of various Princes, Abaffines, Turks, Perfians , theMogol, Mofcovites, Tartarians, Swedes, Danes, Englilh, &c that will not receive the Pope : How then can he govern the Subje&s •pnder them ?

3. HadfuchaHead been of Chrift's making, he would have plainly made us underftand it by

his

1 v

his word: Of fo great importance would it be to the Churches Unity and our Salvation.

4. When Hertzes and Sects andControverfies' arofeand troub le Church, the Apoftles would? furehave told them this neceffarv means of ending! all, and living ia Unity and Concord.

5. Paul would never have chidden the Contenders for faying, I am of Cephas, if centering in him had been the only uniting means-

6. Peter never exercifed any Power over the reft of the Apoftles,nor over the Univerfal Church any more than the reft.

7. If he,had, it had been no more to the Biibop of Rome , than to the Bi(k>p of dm'mh , and others.

8: None can (hew any Commiffion of Cbrift for fuch a Headlhip : And none other can authorize them.

9. The Council otChakedon faith exprefly, that it's being the Imperial Seat, caufed Rome to have the Frirhacy by the Father's Gift.

10. The whole Greek Church never believed that Chrift made any Univerfal Soveraign: For, 1. Elfe they would never have contended for the Primacy ac C 0 nftantwopk{nov for the fecond place): For they knew that was no Apoftolical Seat , nor did they claim it as byChrift s inftitution: and they were not (b impudent as to fee up a Huaian Right before a Divine. 2. And even they never claimed a Soveraignty over the Extra -Imperial Chriftian World, but only over the Churches of the Empire, and tho/e that had been the Emperor's Subje&s.

11. The Fathers and Primitive Church , and Tradition are all againft the Pope's Univerfal Government without the Empire (as I have elfe-where proved). 12. The

:

L ?»i J

12. TheCatholick Church isnovvagainft fuch !a Soveraign , even the far greateft part of Chri-ftians : And it never acknowledged him or united in him in any Age.

13. There is lefs reafon for one Church Monarch overall the World than for one Civil Monarch (as fliali be further proved) which yet no Man hath the face to plead for.

14. This Papal Claim hath no juft pretence-, There is no work or ule for any fuch Power (of which more anon J. Let not Magiftrates or Paftors be robbed of their right, and there will no Governing Work be left for the Pope.

15. It is an unfufferable Usurpation of the ; Po\ver of all Chriftian Princes, who are entrufied ,with the Exteriors and Accidentals of the Church; and a wrong to them, and their Kingdoms to iub-Wb$t them to Foreigners. The Pope of old was a Subject to one Prince 5 And for one Princes Subject to Rule all other Princes of the Earth, is in effect to make that Prince the Ruler of them all.

\6. A humane Ufurping Head maketh an human adulterous Catholick Church 5 and makes ithat the Body of the Pope, which fhould be buE the BodyofChrift.

17. It is a certain means of Schifm, while thereby they feparate that humane Society of the Ufur-per from all the Church that will own no Head but Chriih

18. This Idol Head or Vice-Chrifc in plain Pride fetting up himfelfas theGovernour of the World, jand fetting the World together by the Ears about his Title,by Ufurping the Government ever them, muft needs make it a hard queftion at leaft to iChriflians, whether this Idol be not the Anri-

chrift,

chrift, that is, the Pro-Chrift, while he makes! himfelf the Vice-Chrift. And efpecially when it's confidered what men abundance of the Popes have been, and how much they have done againft the Do&rine, Worlhip, Difcipline, and faithful Servants of Chrift.

m 19. They have noway to give the World any fatisfa&ory certainty who is Pope, and who not : How then can the World be ruled by him? 1. They cannot tell whether the Electors or Con-fecrators be they that neceflarily give him his Power, or make him Pope. 2. If it be the Ele-ttors, they cannot tell us who thofe muft be. If any will ferve , the Turk may make a Pope! And then ten fort of Ele&ors may make ten Popes: If it be tied to any one fort of Men, the Papacy hath long been extinft 5 for in fome Ages the People of Rome chofe with the City Clergy : In fome Ages the Neighbour Bi-fliops and People chofe : In fome the Emperors : In fome Cardinals; And fometimes General Councils: If God had appointed ontVmfy'wg Head to his Church, he would have determined who fhould choofe him, and told us how to know him.

If ic be Confecration that maketh him Pope, God would have authorized fome to Confecrate him. If any will ferve , fome may Confecrate one, and fome another, and fome a third : Every one may have three Bifhops. If it muft be both a juft Ele&ion and Confecration the uncertainty will be the greater , when neither of them is certain.

And none can give Power but they that have ic to give. But Eledors and Confecraters being Inferiors have none to give. If

If they fay that God only givech the Power, and the E!e<Sorsdo but choofe the Receiver, and the >Confecrators invert him: I anfwer, It is fo indeed in the true Collation of Church-offices, and {Power (Whether Mr- Dodwell and (uch others will or not \ But that's here all one as to our uncertainty Who is the Man.

2. And this is no feigned cafe: when in fuch a multitude of Schifms 5 tbere have been two or three Popes at once fand once fix alive at once that iwere or had been Popes J : And thefe made Bi-fliopsand Cardinals,and thqfe Biihopsmade Priefts, and no man yet knows which of them ("if either) had the right.

3. And is it the Name of a Roman Bifhop, or ithe Thing that is neceflary to the being of an Uni-verfal Pafcor ? If the Name, a Hundred may be fo icalled-, And bare Names give not fo great Power: If the Thing, how were thofe Bifnops of Romejhzt divers Score Years did dwell in France, and never did any Bifhop's Work at Rome , nor had Rome s Confent ? Might not one in Armenia have been as truly called the Bifliop of Rome ?

But if it be Pojfejfwn that gives validity to the ,claim 3 then the ftrongeft bath the belt title. And Ithey that have by turns driven out each other |were all true Popes: And who was PofTeflbr, pwhen one was at Rome, and another (that carried it at laft ) at Avignlon or in Germany f

20. Tying an Unifying Head of all the Church on Earth to Rome, doth leave it in the Power of any Infidel, or Arian that can get Rome to fet a Head of the Chriftian Religion on the Church; that is, To un-church it, deftroy it or corrupt it. For all that know the World, know how ordinarily

rily the Prefent Powers can prevail with their Subjects to Eledt whom they pleafe ; As Theodori-cm and other Arians at Rome have done. And if the Turk fliould conquer Rome , how eafily could he keep them from having any Bifliop^t all, and fo the Church were dead as headlefs.

21. Yea Rome hath long been without any true Biihop: And the Church is no Church witfiouc it's Conftitutive Head. In divers times of Wars, Defolations, and Perfections, yea, long by the ] Difagreement of the Electors, and many ages by the nullity of uncapable Popes, fome fet up by Whores, and Tyrants, and fome depofed by General Councils as Hereticks, and yet continuing fas Eugen. 4. ) And long much of Italy it felf depofed the Roman Biihop, and fet up a Patriarch at 4quileia y and took him for their Head.

22. Yea, it is certain by their Do&ritie of ne-ceflary uninterrupted Succeffion, that there is now no Pope nor ever can be. For when fo many falfe Elections, Incapacities by Simony 5 Herefie, Schiim, Infidelity, Councils Depofitions, have interrupted the Succeffion, it can never (by their way) bereftored.

23. By all the Canons every City fliould choofe their own Biihop : And fo Rome (ok a Neft of Wickednefs) would be made the Miftrifs or Head of all the World*, when as Cofmography is not fo neceflary toChriflianity,that all the World fliould be bound ever to know that there is fuch a place as Rome in the World : And k were a ftrange thing that God fliould make it neceflary to Salvation for them at the Antipodes and all the Earth, to obey one City, and him that they ele<ft. Was it ignorance or craft in Pope Zacbary to Ex-

commu-

Communicate one for faying there were Antipodes. If he knew of no Men on the other fide of the Earth, he was unlike to Govern them. If le perfwaded Men that one half of the Earth was jninhabited,that he might not be known to bend Governor of them , it was vain Craft. But it's iker it was Ignorance. He that would have more Proof, may find

nough in Dr. Barrow.

^ XXVIII. The Pope by this Claim of Univerfal jovernment claitneth fo much Power unjuftly rom and over all Princes on Earth, as obligeth hem all to take him for a Publick Enemy, as one rould do that ftiould claim an Univerfal Monarchy, and tell them on pain of Depofition they iutt be all his Subje&s: as the Pope doth on pain f Excommunication^Depofitiort and Damnation. None ever had the madnefs to dream of an Iniverfal Schoolmafter , or Phyficion. Gregory >ng ago made the claim of Univerfal Bifhop to e a mark of Antichrift.

s XXIX. Chrift bindeth all Chriftians to live in Communion as Saints, as making up one Body olitick (of a tranfcendent Species) of which hrift is the Supreme Governor or Head. : This therefore is none of the Controverfie be-yeen us: All Chriftians are agreed that as many Members ofdifferent(hape,ufeand honour make pone Natural Body, fo do Chriftians that differ \ Gifts, Office and Grace make up one Body of hrift. And as every_ Member contributed to ie good of the whole Body, fo muft every Chri-ian to the good of the Univerfal Church: And > it is not only Bifhops that have every one a harge in his Place to promote the Univertai

[ ?S6]

welfare, but every Presbyter, and every Chriftian in his Place. Therefore that Bifhops are related to the whole Church, no more proveth that they have as a Senate zfumma poteftas or any Univerfal Government over it, as one College , than it will prove it in all other Chriftians, who are all related to the whole; Nor no more than the Members of the Body do make one natural Governing Part by Confent.

XXX. This Communion of Chriftians in the Church as Catholick; is efTentiated by the Eflen-tials of Chriftianity and Miniftry 5 for Chriftians as Chriftians with Chrift the Head do conftitute the Catholick Church, inks firft being as in fieri. And chrifiians as Chriftian Minifters of Chrift, and private Difciples, do conftitute the organized Body which with Chrift the Head make an organized Catholick Church. t XXXI. The Integrals of Chriftianity & Communion are not neceflary to theEflence of theChurch^ but to the Integrity : Much lefs the Accidents. 1 XXXII. The Chriftian Churches through the World have Communion in all thefe things following at this day. 1. They are all Baptized with the fame Baptifm inEflence 3 and fo are all Chriftians. Particularly they all profefs to believe in God the Father, one Jefus Chrift our Redeemer, and one Holy Ghoft, one in Effence with the Father and the Son. They all profefs the fame Creed called the Apoftles, yea and the Nicene: and the Lord's Prayer as the Rule of our Defires, and the Decalogue as a fummary Rule of Pra&ice They all believe the fame holy Canonical Scripture, as to as many Books at leaft as are neceflary 10 thebeing of Chriftianity and Salvation/They all

ture,

c 3873

agree in the Effentials of the Sacred Miniftry, that iuch muft teach the Infidels of the World, and make them Difciples of Chrift baptizing them; and then muft teach them drift's Commands: That they are under Chrift's Teaching , Pneftly and Kingly office, to be to the Clurches the Peoples Teachers, their Guides in Pnblick Worfhip, and the Rulers of their Communion by the Power of the Keys. They agree in the Efientials of the Lord's Supper,fave that the Papifts have corrupted it by Tranfubttantiatio^ and other foul Abufes-The Proteftants, Greeks, Armenians, Abaflines and all or near all the Parties of Chriftiaos in the World are agreed in all this and much more, excepting the laid Corruptions of Popery, i. Their Religion teacheth them all to Love one another, as the Members cf the fame Body of Chrift 5 to do good to all, efpecially to the Houihold of Faith 5 and to Pray for one another, and and relieve each other in want, and to do to all as jthey would have others do to them. In a word io Love God as God, and Saints as Saints, and Vlen as Men, and all to feek one Heavenly King-Horn, and all fight againft the fame Enemies, the VVorld, the Ffefh , and the Devil. And this is ^atholick Communion.

XXXIII. The greater Communion they have n all the Integral parts of Chriftian Faith, Wor-Jhip^and Government, the more ftrong and amiable the feveral"Churches are, and io is the whole >y fuch Communion ; But it is not neceflary to |he Eflence.

! It is not the Papifts trick of challenging us to lame Fundamentals that will cheat men of under-tending to confound Eflentials and Integrals: That C e z which

[ ?S8 3

ivhich hath no Eflence is nothing: that whofe Eflentials are unknown is not knowablc, nor can be defined. Christianity was once known by Bap-tifm: and it was once knowable who were to be Baptized, and who to be received as Christians into Communion. There are multitudes of Divine Truths revealed in Scripture, and therefore to be believed, which are not eflential to a Chriftian or a Church : And fo there are Integral Parts of Worfhip and Difcipline. He that needs more proof of this, is not one of thofe that I write for.

XXXIV. The Accidents of Chriftianity and Churches are of two forts: ibme fuch as it is definable that all Churches fhould agree in, though it be neceflary neither to their Eflence or Integrity. And fome fuch in which an Univerfal Agreement is neither poffiblenor defireable.

As it is defireable to comelinefs that all men have Hair and Nails, &c but not that they all wear Cloaths of the fame Stuff, Shape, or Price 5 or all dwell in Houfes of the fame materials, form orbignefs, nor all ufe the fame Trade of Life, nor be of one Age or Rank, &c. It is defireable that all the World fpake one Language, and were of I one Judgment in all things of colnmon concern- j ment: But it's hopelefs, And he would play thef hypocritical Devil, that on pretence of feekingj Unity, would deftroy or ruin all that agree not in thefe things •, fo is it as to Church Communion : It is defireable that all Chriftians underftood and fpake one Language ; and that we had but one perfedt fort of Copy of the Bible without various readings-, or where Tranflations are neceflary that they were all perfect and agreeable , but it's hopelefs : As the cafe is, it is not defireable, much lefs

neceflary,

; neceflary, that we all Worfliip God in one Lan-i guage when all underftand ic not, or that we all ufe the fame Tranflacions, Liturgy, or words of Prayer or Preaching, or all wear the fame fort of Garments, and an hundred fuch like : And to fi-lence all that do not, or reject them from Catho* lick Communion is the like hypocritical Diabo-' lifm -■> and in that way,the Devil and the Pope are the greateft Vniters, that is, Dividers and De-ftroyers in the World.

XXXV. The Vniverfal Church conta'meth many particular Churches throughoui the World,

This none denieth. As a Kingdom hath many, j Cities and Corporations.

XXXVJ. Thefe particular Churches Parts of the Univerfal, have a diftind conftitutive Form: That is, Chrift only is Soveraign of the Univerfal, but his Officers are the particular conftitutive ruling part of the particular , though under Chrift.

King and Subjects only are Effential to a Kingdom : But a Mayor, Bailiff,or other chief Officer, and the common Citizens are Effential to a City. And to call a man Chief or Head of a Family or City, that is no King, is no Treafon, but to claim p the Royalty is.

XXXVII. Therefore there is more neceflary to Communion in a particular Church as a Member; of ir, than to Catholick Communion, riz..

He mud confent to his Relation and Submiflion jto the particular Paftors of that Church •, and to 'meet at the fame time and place, and joyn in jail the neceflary Parts of Publick Worfhip with tjthem; Elfe local Communion will be impomble.

Therefore it is injurious ignorance which main-kaineth of late, that he that feparateth from or is

C c 3 juflly

C J9<> 3

juftly cafl: out of one Church, feparateth from, or Is caft out of all For he that will not own the Pador of that Church, cannot have Communion with it as a Member of that Church ; who can come to School to a Schoolmaller that he confents not to ? And yet he may own moft or all other Paftors of the Catholick Church as fuch. He that thinks the Subfcriptions, Forms or Ceremonies of the Greek, Roman or Englifh Church unlawful, doth not therefore think Chridianity or Catholick Communion unlawful.

XXXVIII. All Chriftiaas are not bound to be fixed Members of particular Churches fubordinate to National 3 but rhofe that can enjoy it ought.

The Negative I have fo fully proved againft Dr. Srillingflm , that for Dr. Sherhckjo go on to harp on the fame firing, and give no anfwer to it, doth but tell us with what Men we have to do. I will not repeat the Proofs I gave, that fome Am-baffadors, fome Merchants, fome wandering Beggars or Tradefmen, fome Travellers, and fome where no Churches yet are gathered, fome Soldiers, and fome in times of Confuiion, are not obliged to be fixed Members of any particular Church; but only to be Chriftians in Communion with the Church Catholick, and to hold tranfient Communion with the Churches where they come. He that yet will deny this, words will not make him fee it.

XXXIX; Many of thefe Churches in one Kingdom, have fo great advantage by the Unity of 5overaignty,civil Intereft and Laws, to be flreng-thening helpers tQ one another, that they fhould accordingly aflbciate, and live in as much concord r various conditions, Auditors and Imperfections will allow. And

C?9* 3

And accordingly as Neighbours owe fomemore Charity to each other than to Strangers, fo Chri-flians under the fame Prince united by Civil Government,^ Laws and Intereft, fhould be ib far from periecuting and destroying each other, for. that which in various Kingdoms is allowable in Religion,that they fhould exercife more love,com-paffion and forbearance of one another.

XL. Chriftian Princes are true Parts of the Kingdom of Chrift, and eminent Integral Parts of the Univerfal Church", as well as Paftors- . And are ^ound by Chrift to do their beft to make all their Kingdoms,the Kingdoms of Chrift; that is,to bring ill their Subje&s to confent to be Chriftians, and to live in concordant Obedience to the Laws of thrift.

And fo all Nations fhould be difcipled as far as hey can procure it: And fuch National Churches, :hat is, Chriftian Kingdoms,wemuftall defire.

XLI. Supreme Chriftian Princes or States are authorized and obliged to drive on, by juft means, :11 Paftors and People to the Duties of their feve-

1 Places, and correct them for their Crimes.

XLII. Chriftian Princes and States being Mem->ers of the llniverfal Church, are bound to con-ribute their beft endeavours to its welfare: And Iierefore fo far to Unite and Agree as is neceflary b their mutual lengthening for the Qniverfal tood.

XLIII. Therefore fo far as Civil Councils, or pyets of many Princes or their Delegates or Am-!>afladors are neceflary to this Concord for the common good, they are bound by God to keep fuch. And where Meetings cannot be kept,to ufe ,11 meet correfpondency by Ambafladors and Letters for the fame End. ' Cc4 So

So that this is no duty proper toBHhops, but common to Chriftian Princes: And if their fin-ful omiflion make it ftrange, it is neverthelefs iheir duty, as God will make them know-

XLIV. Thy Synods of Paftorsduly ordered are of great ufe for their mutual advice, ftrength and« concord, in order to the univerfal good.

So far are we from-being againft them, that we think the right ufe of them of great importance. That they may keep a right underftanding of the Faith which they agree in, and bear down Here-fies the better by their joynt oppofition ; and may keep up Chriftian Love, and work out the difaf-1 fedions which ftrangers and the calumnies of I backbiters are apt to breed. And even in Integrals and meet Accidents may do as much in Concord as they can.

XLV. The Obligation which lieth on Particular Paftors to obferve the Agreements of fuch Synods, is from the general command of Love and Concord, and the means thereto. And he that ftands not to fuch Agreements as make for the Strength and Concord of the Churches, vio-lateth this Common Law. But fuch Agreements of Synods as make not for this common end 5 but are againft it, no man is obliged to obferve.

For it is no means that is not for the End, but againft it. Therefore every Canon which enjoyn-erh fin, or is not to the Churches good but hurt, xnjift not be kept.

XLVL It is not true that the Diocefan is by Office the Reprefenter of the whole Church in Synods^ and Presbyters have no place or deciiive [Votes.

Protectants have at large confuted this in their

Confu-

[ ml

Confutations of Popery; and fohave many French } apifts, and fome others. The Convocation in ingUnd hath a lower Houfe of Presbyters: Elfe 1 Abaffia one Bilhop wereinftead of all the Cler-y of the Empire : And two or three were a National Synod, in a Nation that hath na more )iocefles. They can (hew no Commiffion for ich a Reprefentative Power 3 therefore they ave none fuch.

-XLVII. Much lefs have five Patriarchs, and a 2w Metropolitans, or fuch near them as they /ill call Authority topafsfor the Reprefentatives fall the Chriftian World, and to conftitute a General Council. XLVIII. No Paftors or Churches can give ower to any to reprefent them abfolutely 3 but >nly limitedly to lawful things,for common good : ^rid to oblige them no further or longer to ftand o what they do, than the common good requi-eth it-

What a man may not do himfelf, he may not uthorize another to do for him : And no man nay himfelf oppofe Truth or Duty, or crofs the ommon good, or aflert any falfhood, or confenc Jo any fin. And that which accidentally maketh pr the common good in one Age or Countrey, may be againft it in the next: And then we are obliged againft it, whatever our Delegates, An-jeftors or ielves did for it before.

XLIX. There w r as never in the World a Ge-aeral Council of all the Bilhops on Earth, nor of :he Reprefentatives of all the Churches: Evea ihe fix or eight, or more old Councils now mod lonoured, were General but as ro One Empire, E yea far from th^t,) and not as to all the Christian World, This

This I have fully proved in my fecond Book!! againft Johnfon; i. From the Subfcripcions tol nc the faid Councils 5 2. From the Authority of thefc Emperors that called them -, 3. From the reft ofi theHiftory and Adte? 4- And from the Tefti^lc mony of the Hiftorians of thofe Times. Yetjfc A. Bifhop Bromhall, with the Papift Prieit JohnU fan maincaineth the contrary, pag. no. faying, k

£ Z7?tf Exception was made in the dark, &c. and \ iaith, if abounds with Errours, and that the Abnna of Ethiopia fabmitteth to the Patriarch of Alexandria, and they all acknowledge the Pope /fce y»r/? Patriarchy &c.

An[. 1. If (uch a cant as this go with any man for a fatisfactory anfwer to the full proof afore-faid which I have given, and my Confutation of ten times more of Johnfons, I have done wjth that man.

Anf 2. Our Quefiion is, Whether any, or all the-£.vfrrf-Imperial Churches had Bifhops in thofe Councils, or were there reprelented, yea or ever calted ? Doth he prove a word of this ? Not one word 5 but faith, The Ethiopians now fubmit to them.

Anf. 3. The Queftion is not, what they do now ? but what they did then. Chriftian Reader, admire the gracious Providence of God. The Cuftom then was for the Major Vote of the Bifliops in Council, when they anathematized any as Hereticks, to get them baniLhed. Many of thefe banilhed men enlarged the Church, and en-' creafed the numbers of Chriftians where they came \ but they propagated a Condemnation of the Councils that condemned them. Ncftorius, but fpecially Dkfe&rtA and Jacobus Syrm, and ma-

ny

7 of the Eutychians turned multitudes in the Eaft id South, and fome in Tartary to their minds ?rein. Among others the Abyjfwes were taken ith the Reverence and Authority of Diofcorm, ^ndemning the Council at Cbalcedon,znd the reft at were againft him. And all the £*m*-Impe-il Churcheshonoured thofe of the Empire above I emfelves, living under Infidels (except Abaffla) [A rejoyced in the Power of the Chriftian Em-re ; but never joyned in their Councils, nor ceived them as their Laws, but rejoyced as Dnfenters to all that they thought good. He nnot prove that before Biofcorm Banifhment re Abajfines obeyed Alexandria : And to this y, their Abnna is chofen by the Monks at Je-falem, fay fome, but fay others, chofen and •nfirmed by the titular Patriarch of Alexandria, d ruleth Abaffia himfelf •, and they all condemn e forefaid Councils, and the Pope. Godignns [lis you and Ludolphw more fully,, what refpeft ey have for the Pope and our Councils. [Anf. 4. The truth is, all that ever I heard yet at can be faid for the Subje&ion of the Abaf-'es , or other Exterior Churches to the Council ;en of Nice, or the Patriarchs before , is but a /ord in the Canons lately Divulged by "Pifamis^ pfch are novel, of no Authority, nor to be jredited by any that Credit not the Roman Forties : And it's contrary to the true Nicene Ca-)n, that faith Egypt only is Subject to Alexandria , hen this Forgery addeth Ethiopia : And yet it's Id of Trajan 5 that he went far into Ethiopia to fclarge the Roman Power : So if the Romans had ' y skirt there, as they had oft in Verfia and ythia , that's nothing to the Abaffmes , nor pro-

veth

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veth any Exteriors, much kfs all reprefented the General Councils of old.

Anf. 5. Many Countries and Parties did f} Concord, and fome Advantages, put themfel under particular Patriarchs, and alio profefs the voluntary confent to the Nicene, and fomeoth Councils, Canons or Creed, who yet never t0( a General Council for the Rightful Soveraig of the Chriftian Churches,through the World % this day one Sedl obeyeth only the Patriarch Constantinople , and reje&eth all the reft 5 aii another the Patriarch of Alexandria, and threi others, the three pretending Patriarchs of AM och , reje&ing the relt: and they reject as aforcl, faid fome of the four firft Councils, and a. that followed : By which it appeareth, that the take not the four or five Patriarchs EfTential v I Catholick Unity, nor General Councils to havif a fupream Regiment over all. Moft Proteftant] receive the four firft General Councils (favinj" fome mutable accidentals:) And yet they hold no* their Univerfal Sovereignty.

L. It is neither lawful nor pojfible to call a Vni verfal Council to Exercife Vniverfal Soveraigmy, mi ever like to be.

I have fully proved this in the Second part d my Key for Catholicks: Confider, 1. It mul be Grave Experienced Men , who are fit to bl trufted in fo great a Matter : And fuch &re Age| and ufually weak.

2. From Abasia , Mexico, Armenia , &c. the] muft be a year or near in receiving the Summons, and as long in preparing and coming to Europe, ii| this be the place.

3. They muft it's like, be fome years abfentj at the Council. 4, They!

13!

fei

4. They cannot ( if they are fufficient Repre-ntatives) come all into one Room to hear De-ites.

5. They cannot moft of them underftand one lothers Language.

6. They will hardly live to bring back the De-•ees.

7. There is no Perfon or Senate in the World, iat hath an obliging Authority to call them.

8. It is not like that they will ever agree Vo-jntarily to meet in one place , without fuch Au-lOrity : The Aba (fines , Armenians , Syrian s> &c,

|iil think we fhould come to them, and we 'tall think they iliould come to us.

9. If poflibly they fhonld agree , a Mans Age V little enough to go all over the World to Sol-cite and bring them to fuch Agreement.

J y 10. Who j and how many will undertake that

•ask?

< 11. How few can bear the Charges of all

his.

12. It were finful Cruelty to Separate the Wi-jeft Men fo long from their Charges, to the Peoples lots, as well as by the Voyages and Journeys p kill them.

15. It is certain, that moft of the Princes on

rth ; under whofe power the Biihops live, would jiot give leave to go out of their Dominions to uch Synods; moft being Infidels, many Hetero~ fax , and many in Wars or Enmity with each pther, and almoftall in Jealoufies j and without their leave, they cannot come.

14. The great Numbers of the nearer Biftiops, ^nd the paucity of the moft remote, would make It no true Reprefentative, as to Votes.

15. There

y

C 39«3

15. There is no one on Earth Antecedently-Authorized to be their Prefident (what eveir the Papifts pretend: ) And to choofe a Prefi 1 (ident, it's like fo many fuch would hardly agree.

16. It's already known , that they account!' one another Hereticks, or Schifmaticks, or Ufuf ping Tyrants before hand : Some are called Ne torian Hereticks, fome Eutychian or Jacobite He reticks, fome Melchites , fome one thing, an fome another, and moft take the Papifts for TA\ rants, and Hereticks both. And will all thefei t ever meet in Council ?

17. Men are naturally fo much for their own eafe , and fo much againft Works of fo vaft dift ficulty, charge and hazard, that a competent! number of fit Men would never undertake ic j it being almoft equal to a Martyrdom, whicf' even the bed Men will not undergo, till the are betier Convinced of the Duty and Neceflit than any Man can truly be of fuch Univerfa Councils.

18. It's known that all the Proteftants, if no allmoft all other Chriftians, fave Papifts, do be lieve no fuch Councils to be neceffary, no , nor lawful , but to be ufurping Tyranny , as challen ging the Univerfal Church-Government as a Senate.

So that as there never was, fo there never will be , muft be, or can be fuch a Council ; uo-lefs ( which God forbid ) all the Church ihould be again Reduced to a narrow Room.

LI. They that would make fuch Councils, poffible by pretending that a few Patriarchs and fuch Bifhops as they will bring with them, are

the

L 399 J le Sufficient and Authorized Reprefenters of Jl the reft, do but more grofsly deceive and abufe he Chriftian World.

. For, i. They never proved, nor can prove hat ever Chrift Authorized fuch Patriarchs, much ;(s to fuch a Power.

, 2. And whereas Arch-Bifliop Bromhal faith, hat God doth it by the Law of Nature 5 enabling \£(n to do it , and to deny this is to overthrow all Government: I anfwer, i. We know of no fuch ■-aw of Nature-, nor that he is a Credible Expo-,'tor of it: We take the Law of Nature (on the Leafons before and after mentioned ) to be plain-7 againft the very being of fuch Councils, and fpecially againft fuch trufting our Religion with lem , and fuppofing them to be the Governors f all the Chriftian Princes and People on Earth. J, What Men be they that have given thefe Patriarchs this Power? If Men dead 1300. years .go , they have no Authority now : Dead Men jjave no ruling Power. The Laws of the Land ind us not now by any power , that the Dead lings and Parliaments have over us: But (though hade by them) they bind us now only as the ^awsof our prefent Governours. By theConftitu-pn , the Succeflu r e Kings are ftillby confentto pake them Their Laws, till by content of King pd Parliament, they are Diffolved : Unlefs fome jrefent power over us make them Their Laws , no Jld Church Canons can bind us. 3. If they fay pt God binds us to ftand to what our Anceftors 'id, I want the proof of that: If we will have he benefit of our Anceftors Contrad, wemuft cand to them , elfe we may choofe : A Father annot bind his Child to his hurt, but only to

his

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his Benefit. Let them prove the Obligation.,

4. But we deny that any made thofe Patriarchs, who would have had any power over us, had we been then alive. The . Subjects of one Prince made them in his Empire, and he Confirmed them. But neither that Prince nor his Subjects were our Rulers here, what if the King or Convocation] make Canterbury and Tork Metropolitans: Doth; it follow that they have Church-power over otherl Lands.

5. Thefe Patriarchs had never the Government! of any given them by the old Councils, but with-1 in the Empire: And after of fome Volunteers! that for Advantage chole it.

6. Who be thefe Patriarchs they talk of? Are| they not all turned into Names and Shadows, Condemning one another ? and mud thefe five fighting Shadows Reprefent and Rule the Chri-ftian World?

7. To return to the twelve Apoftles is Impertinent : The Apoftles were prime Minifters, and more Reprefented Chrift than the Church. The Church chofe them not: Chrift made them Foundations, Bafes and Pillars in his Church, but not Reprefentatives of it. And if he had, they chofe none to Succeed them as Apoftles 5 But as ordinary Minifters, all Minifters Succeed them , and as Superior Minifters, fome fay Bi-fhops. Belltrmine confefTeth and proveth, that the Apoftles as fuch have no Succeflbrs, and that the Pope Succeedeth not Peter as an Apoftle, but f as he Dreams) as an ordinary Supream Paftor. Had the Apoftles fetled twelve or thirteen Suc-ceffors, or appointed any Churches to he Rulers of the reft, we mult have obeyed thefe Rulers:

But

:

ut who have called them a General Council ? lone but Rome^ Antmh and Alexandria claimed Ucceffion from the Apoftles ^and all thefeclaim-\\ it but from one Apoftle Peter ■, Rome and A n -hcb as his pretended Seats, and Alexandria that he |t St. Mark, over them, fure the Apoftles rofe )t from the dead to make Conftaminople and Je-Calem Patriarchates: And if they had, four of e five Patriarchs are all now Subjects to the jrk: And experience telling us what Power inces Jiave in the Choice and Ruling of the ^lergy: All this doth but fay, that the Turk is 2 Chief Governour of the Religion and Con-ences of all the Chriftian World. If they plead for new Power to make Patriarchs, \ them prove who hath that Power over all the forldi and how they came by it, and how they 'W ufe it. Will all the Chriftian World who :r the guilt of obeying Ufurpers,and difbbeying ariftians, ever unite jn the obedience of Pa-irchs, who cannot be known by the wifeft, ich Jefs by all to have any Authority to com-nd them ?

LIL The Pope hath done much of his mifchiefs the Church and World by the Councils of jhops.

l |They have been his Army, and he their Gene-t: Without them he could have done little or thigg: By them the moft of Church Corrupts have been made Laws: By them Emperors Ve been depofed, Rebellions maintained, the j?e enabled to give away their Kingdoms, ab-Ve Subje&s from their Oaths, to make it a r ;refie (called Henrician) to be Loyal, to dig td Biiliops out of their graves as Hereticks,

that were for Loyalty : Yea the Councils of Bh flops without, if not againft the Pope, depofed the good Ludovkus Vms, and have done much tc the corruption and confufion of the Churches; a? I have elfewhere proved.

LIIL General Councils are not the authorized or lawful Supreme Government of the Univerf|j Church, nor have an Univerfal Legiflative or J|i diciary Power.

This many Proteftants, and after all Dr. Barm have unanfwerably proved.

Arg. 1. If there never was, nor muftbe, n can be a true Univerfal Council, then fuch Council is not the Churches Supreme Go nour. But the antecedent I have before proved.

Arg. 2. That Government which the ChurlJ was without for three hundred years, is not tm juft Supreme Government of the Univeril Church: ( For the Church is not the Churl without its Supreme Government.) But Church was without a General Council at 1 for three hundred years.

Arg. 3. That Government which rarely e eth, and hath not exifted near an hundred ye or, as fome of our Adversaries fay, a thoufand, not the Supreme Government of the Chur ( For then the Church would be dead, and Church in all that time of vacancy 5 for theS#i cies depends on the Supreme Government:) M the Church hath fo rarely had that which ofi prefent Adverfaries themfelves take for a trfcs General Council. If the Council of Tnnt werr, any, they have had none fince. Yea Bifliop^i ning owneth but the fix firft Councils called Gc c neral: And if there were none fince, then tb||

ChurC)

[ 4°? 3 lurch hath had no Supreme Council juft a thou-nd years: And was it this thoufand years no lurch? or of another Species > Or can the lurch be a thoufand years without its Supreme overnment ?

*>4rp. 4. If General Councils be the Supreme ?giflative Power, then the Church hath had no :h Councils-Laws for all the forefaid vacancies 00 years fir ft, and fince 601, a thoufand years :er.) But the Adverfaries will not allow the nfequent; (that all the Canons of General Counts were no Laws fo long:) But the antecedent proved from the definition of Laws, which are ; fignification ef the Soveraigns Will to be the Rule the Subjects Right (a&ions and dues.) There is Law which is not the Rulers Law ; and if the tier be dead, the Law is dead: For a dead in hath neither Authority nor Will-Ob j. Oar Laws die not with the King, nor at the Glutton of Parliaments.

\Anf. 1. The Law faith, Rex non moritptr. As

)n as he is dead, the next Heir is King, and the

w is his Law, he being by theConftitution (by

ntraft) obliged to own it, and Govern by it.

And Parliaments have their part in the Legifla-

ki as Reprefentatives or Truftees of the People,

ft therefore the Laws are called thofe qua* vnU

^ elegerh. But -the People die not at the difc

ving of a Parliament. 3. At leaft it's of ap-

*ent neceflity that the Supreme Executive Power

mrfati or elfe the Laws die : For whofe Laws

\ they,if we had no King or Soveraign ? Whom

we obey or difobey ih obeying or difobeying

hLaws? But our oppofers fay, that even the

preme Executive as well as Legiflative Power

[ 404 3

is in General Councils. If (o~, their Laws aij dead a thoufand years --, and we cannot difobeyc obey dead men: Therefore why do you pre: us to obey their Law s ?

Arg. s, If God would have had fuch CouncL to be the Univerfal Soveraigns,he would have tiffed this plainly in his Word, or in Nature being fuppofed the Conftitutive Form of tl Church, or at leafl: neceilarily .to be known the common Daty and Concord of Chriffians Our oppofers fay, t There is no Concord nor avo'u ing damnable Schifin, but by obeying, the VniverJ Governing Church?] But God hath notified no fuc thing in Nature or Scripture.

Arg % 6. If God would have his Church Ur verfal to have had fuch a Soveraign, he woul have empowered fome one or more to call fuc a Council, and told us who hath the power d call them, that we may know which have Aaj| thority and are to be obeyed: For there has been many falfe and heretical General Counci ( fo called v). and they have curfed and condemi ed one another* But God hAh given us no notic of any empowered to call fuch a Council, nor ar means how to know which of them, is true, ar. which falfe, which to obey, and which not; wha( ever the Pope pretendeth.

Arg. 7. All the Inferior Officers derive thei Power from the Supreme: But all the particuk Bifhops and Presbyters do not derive their Powerl from General Councils 5 ergo they are not Siw preme.

The Major is undoubted with all Politick WrWj ters: It is one of the Jura Majefiatis to be thejt Fountain of Inferior Power.

Thd

The Minor is notorious defatlo in the common

tfiftory of the Church: By the National Orders

If the Roman Empire, Councils had a chief

ovver in cafe of difference to determine of the

*ve Patriarchs; but n6t neceffarily to chufe.them,

or did they contecrate them $ nor was this with-

m the Empire 3 nor did thefe Patriarchs make

|'ie other Bithops. The Papifts dare not deter-

ine whether Eleftion or Confecration necef-

irily make a Biihop, or whether ir muft be both :

3r which ever be neceflary fciiftinguifhed from

valid ads) their Popes and Bifhops are nulled 5

uch more if both. But neither of them was

propriate to General Councils.

Arg. 8. The Soveraign Government of the

niverfal Church, is fuppofed neceflary to its

nity, and to avoiding of Schifm, and deciding

wtroverfies, and therefore its Laws are necef-

y to be Preached to all the Flocks. But none

S this is true as to the Soveraignty of a Council :

tr the Church had Unity moftly without it, and

ofifls without it at this day; and few Subje&s

pw its Laws, and few Preachers preach them,

'People think they are bound to learn them.

ytrg. 9. Chrift hath appropriated the Sove-

■jgnty and Universal Legiflation and Judgment

nimfelf alone: Therefore iris not committed

r a Council/

The Antecedent is proved fully by 1 Cor. 11.3.

tar, 12. 2%&c Col. 1. 18. & 2. 10, I7,Ip Eph 4 ^22,23. Eph. 4. 3, 4, 5>6-to 16. I Cor.6. 16,17. /. 3. 28. I Cor, 3. 3,4,5. & 4,6. 1 Cor.io.i6,Ij. *tth. 22. 25,-26. Luke 22. 26. Mrg. 10. They that will claim fo great a wer as to be the Soveraigns of the Chriftian Dd 3 World,

C 406 3

World, mqfl: (hew a clear Commiffion for it I But Univerfal Councils can (hew no Tuch Conv million.

Arg. 11. If an Univerfal Council of Bifhop: be the Supreme Governours of the Univerfy Church, they that call them not, or they thai come not together, live in moll damnable fin | fer all Office confifteth in Obligation to do t duty, as well as Power to do it. And to negli fo many hundred years a work of fuch unfpea able need, muft be more damnable than to n led a particular Flock j fo that this cafts eith all the Bifhops of the World into damnation, moft perfidious men, or the Pope for not calli ithem.

Arg. 12. The neceflityof fuch an Univeri Supreme Senate is feigned and falfe 5 therefor^ none fuch is of God.

i." The great pretended neceffity is of Univer fal Legislation: But that is not neceflary. F Chrift hath already given his Church as m Laws as are univer&lly neceflary: No man prove the neceffity of one more.

2. Nor is their Univerfal Judging Office net ceflary: For,

Arg. 13. A General Council is not capable 4 Univerfal Supreme Government: Therefore the} were never by God appointed to it.

L They are not capable of Univev/al Legifl^ tion.

1. Becaufe Chrift hath made perfect Univerfa Laws, and forbidden all addition to them •, that ij at leaft all of the fame kind. To fay that Chrifl hath left out any of univerfal neceffity, is to fayj that he hath done his work by the halves, am

s

C 4°7 ] ^en muft mend it; efpecialfy if it be in neceflary hings. If it be but undetermined Circumftan-es or Accidents, then i. None can know which f them agree with all Countries on Earth.2.Thofe ^iat agree this year may cot be agreeable the sxt. 3. Nor is an Agreement in more than Chrift ith determined neceflary at all. So that here is p work for them to do.

2. And* what is the Judiciary Power that they

:inufe ? No man can tell what. 1. They cannot

jidge of particular Perfonsto be Baptized whether

iey are tit. All the Biihops of the World muft

ot meet to try a Catechumen. 2. Nor^ yet of

'erfons that^are to be Confirmed and admitted to

dult Communion : 3. Nor of Perfons accufed of

Jerefie or Scandal : No one is fo mad as to fay

: iac an Univerfal Council ;mift be gathered out

fall the Earth to judge whether 4* do juftly ac-

jiife B. of thefe Crimes, and to hear all men

jjpeak for themfelve?, and to Examine the Wit-

jeffes, &c

I And whole Cities, and Kingdoms are not fit 3r Church Cenfures, becaufe they are mixt of jighteousand unrighteous, and noxa Caput feqai-ur : Every man muft anfwer for his own Sin, and a'ery one gnuft have his own Repentance. And jf whole Countries are to be Judged, whole Coun-ries of Witneffes muft be heard. And (hall the founcil come to them,or they all go to the Council ? and whither ? and when ? \ If it be Caufes and not Perfons that they muft udge, what are they if they be no Verfons Caufes / {f only Cafes of Dodrine and Confcience in gene-pl, as the Expounding hard Texts of Scripture, or Points of Divinity $ This is not pipperly a Judi-D d 4 cjary

ciary Executive Power, which is ever fubfequent | to the Subjeds a&ions; but it is a part of the an-1 tecedent Power 5 If it be but Intruding it is the act of a Teacher ; If generally obliging it is the | ad of the Legiflator % : For it is his Prerogative to be the univerfally obliging Expositor of the Law, who is the Maker of it : And it's more to Give the fence, than to endite the bare words. So i that here is no Univerfal Legiflation ot Jurifdi- i dion left for a Soveraigri Council • Nor any that J they are capable of.

LV. Much lefs can all the Bifiops out of Council living all over the Earth , as one College , Senate or Arijlocracy, be the Supreme Governing Tower of all the Churches and Chriftians on Earth, having n poffible Capacity thereof.

If our new Church .Bifhops and Drs. had n fixed on this as the IMverfal-Supremacy, I ftjould have expe&ed a iliarpcenfure forjudging any fo— as to own it. The fair.e Arguments forementioned confute it? •

Arg. 1. The diffufed College of Biihops out of Council never did make Laws for the Church Univerfal: Therefore they are not its l aw-makers Or Supreme Legiflative Rulers.

Arg. 2. They have never ( much lqfs always ) s exercifed an Vniverfal decifive Judiciary Power: Therefore they w T ere never appointed to exercife It. The Church could not obey that Power that was never ufed by fuch as Judges.

Arg. 3: If God had given them this Power, he would fomewhere have plainly told us of it, and | dire6ted them and us how to ufe it: But this he ' hath not done.

Arg. 4.

Ar&. 4. The Aflertors of this while they would xtoll the Clergy, cruelly Judge them by Confe-uence to Damnation , for never performing fo ireat a Duty as Univerfal Legiflation and Jurifdi-tion, if God did oblige them to it.

Arg. 5. For the diffufive Clergy or Bifhops of 11. the Earth out of Council to Govern all Chilians on Earth as one College or Senate, which 11 muft obey, is a thing of fuch notorious natural :mpoflibility, that I once thought I (hould never iave heard a Man, much lefs a Chriftian, yea a Dr. nd Bifliop, yea, many maintain.

i. For muft they all agree that their a<5b may >e valid in Legiflation or Decifive Judgment, or nuft if be a Major Vote ? No doubt they'l fay he latter. And who (hall propofe and draw up he Laws ?

\ 2. Who (hall carry them all over the World to Procure Votes ?

3. Who (hall gather the Votes, and Judge of he Majority ?

■ 4. Shall they Vote and Judge without ever consulting each other, and hearing what be (aid on every fiite ?

5. How many Meflengers muft there be to go ;nto all the World ? And who (hall bear their

harges ?

6. How (hall we be fure when they come home hat they have truly taken the Votes ? Will not all air Faith be refolved into the Credit of thefe Weffengers?

7. Muft accufed Perfons and Witnefles travel all over the World to be Judged? 'or muft all the fti(hopson Earth come to them ?

' 8. How many Millions of Criminals will a Bi-fliop have to hear at once^or Judge ? The

The Cafe is fo grofs that I am afraid you will | fey, I feign Reverend Men to be Mad. That

which they fay is, That there is no Concord to be had, nor avoiaing of Schifm but by obeying the Urn-verfal Governing Church , which is the College of all the Pafiors and Bifhopj On Earth, who have as fuch a Supreme Power under Chrift of Legijlation and Judgment, which they exercife per literas formatas.

There is no way to excufe this—but by feigning that this College of £i(hops is to do thefe great works not by themfelves, but by a College of Delegates or Reprefentatives, viz* Either Cardinals or Patriarchs : or elfe by reducing the whole Church on Earth to the narrow compafs of fome little Sett, and condemning moil: of the Chtfftian World, that they may not (eem to ne.ed them, for Legiflation or Judgment. And thefe I have fuffi-ciently confuted before.

LVL The Univerfal Supreme Government either of Council or the College of the diffiifed Clergy, is more impoffible and unpra&icable, and much worfe than the Soveraignty of the Pope-

For, i. The Pope is a known Perfon, and it's poffible to find him , to fend to him ,«to hear from him.

2.- He is One, and it's poffible to know his Mind without gathering Votes or Literas formatas all over the Earth.

3. Mofi may fend to him and hear his decifion at ieaft in an Age.

4. What he cannot do by liimfelf he can d^ puce others to do.

5. He is almoft always in being, and the Church need not be fo many Hundred Years headlefs or without it's Soveraign Power.

6. He

C 4W ]

6. He hath fome Cob-web fliadow of right, in the Ttt efPetrtts, and Tibi dabo slaves , and Pafce wcs: But as to the (aid College and Council, all this and more is contrary. y So that I do deliberately profefs, that if I did believe thatthere were any Qniverfal Supreme Re&ororMinifterial fpecifying Vnifyfag, Conftu mtoi Head or Governor under Chrift, I ihould foon refolve that it is the Pope, there being no Competitor fo little uncapable as he.

And all the Papifts fave a few Flatterers acknowledge that the Popes Power is hot abfolute tend unlimited, and that he hath need of Councils ras the King hath of Parliaments, not for conftant Government, but partly for Legiflation , which belongs not to the Pope alone, and partly for Medicinal reparation and execution-,when the Church is difeafed. So that they that are for the Pope as the ftated Supreme, are for Councils alfo, and would ufe Councils better than the Ariftocra-ftical, that give them the Supreme Government, would ufe them. All men know that they are rarely in being. Even Bi(hop Gumng faith he received* but the firft Six General Councils : To fay, the Church hath been headlefs, or without it's Supreme Government juft a Thoufand Years, and

• is fo ftill, is to make it invifible in an Eflential ■Part.

Is there now a vifible Catholick Church, or is %

• there none? If none, why would they filenceand \ damn us all for not obeying that which is not ? If

there be, where and what is the Pa*sregens , the conftitutive vifible Supremacy? If in a'Council there is none. If in the College of diffufed Bi-(hops all over the World, they are no Governors,

they

they never fo made Laws, they Govern not as fuch, and fo are no fuch Governors. They only Govern per partes , in their feveral Precincts, as all the Englifh Juftices of the Peace, Mayors, Bailiffs and Judges do,and nofras an Ariftocracy. But if it be a Church now becaufe there is a Pope, fay fo, and hide not your opinion. We fay It is a Church becaufe there is a Chrift and Chriftians? and we know no other Matter and Form.

LVII. They that aflert a Supremacy in a Council or College of Bifliops , do unavoidably introduce a Pope.

If they will call none a Pope but him that is ab-folute and unlimited (and no Man a King, but an abfolute unlimited Monarch) we will fpeak according to .common ufe , and-let them fpeak as their Intereft dictates to them, but remember that the Controverfie is but about the Name, and not the Thing. We take the French Church for Papifts, If they will call them Proteftants, they are free. But if we are agreed .what a Pope is, the cafe is plain, ■as followeth.

I. Mr. 'DodmeJl (their moft Learned defender, if number of words or greateft felf-conceic be the chief ftrength; tells you that if the Council be not lawfully called,it obligeth you rather to bring them to Punifhment as a Rout or Rebels, than to obey them: And that none but the Prefidenthath JPower to call them. (And remember yet that this good Man is no Papift.) And indeed who elfe but the Pope fhould call Univerfal Councils ? The King hi Scotland may call a Scotch General Aflem-bly,and in England a Convocation and Parliament; And, 1. The Emperor of Rome or Cpnftantinople might call fuch Councils in the Empire as were

then

then called General 5 and did fo. But who now

(hall call one OUt of France, Spain, TortugaU Italy, Germany, Britain, Denmark^ Sweden, PoUnd, Mof-vovie, the Turkiih Empire, Armenia, Georgia,Men-grelia, Tartary, Abaffia, Mexico, Pern, China, &C. We are awake, and therefore cannot Dream of jPrinces doing it by Agreement. We are yet out ofBedlam,znd cannot conclude that all the Bifhops in the World will come together by common content, or as the Atomifts lay tUfe World was made, by a fortuitous concourfe of Atomes.

2. How (hall lawful Councils be known from unlawful, if none have^Authority to call, approve, and difference them? If only ex fall-is , by their good or bad Deeds, half the World will Judge fas they have done and doj one Council to be fpurious which another obeyeth.

3. What order (hall be kept among them, if none have Authority to appoint the Place, the Time, to Prefide and Moderate, and tadiflblve them ? and who pretends to this but the Pope ?

4. When Councils Contradift, Condemn and Curfe each ether, who fliall tell us which of them to receive, believe, and obey ?

II. And if we muft have a vifible Supreme Power, we muft have one that fucceffively exift-eth, that the Church be not diflblved. And none pretendeth to this but the Pope.

III. And if all National & Patriarchal Churches be but Parts of a vifible Catholick Church with a Humane Supremacy, then there muft be fome Power ftill exiftent to give Patriarchs and Metropolitans their Power: Mr. Dodweft faith it overthrows^ Government to appeal to Scripture as a Charter or Law of Chrifc; None hath more

than

than the Giver intended him: None can give that I which he hath not to give. The Inferior hath not Power to give to the Superior : Who then but a Pope can give Patriarchs and Metropolitans their Power ? If for want of Authoritative Collation of Power, all the Presbyterian Ordinations, Sacraments, and Covenant-hopes of Salvation are Nullities and Sinsagainft the Holy Ghoft, as Mr Dod-well and his Tribe fay 5 what better are all the Bi-fhops and Arubbifhops for want of a Superior conferring Power ? which none pretendeth to but the Pope.

IV. And who elfe fliaU judge Patriarchs, Metropolitans , and Natiorft Churches, when they prove Hereticks or Schifmaticks ? Their Herefie and Schifm is far more heinous and dangerous thanfingle Perfons or Congregations. And Councils are not extant: And we cannot fend all over the Earth to gather BiQiops Votes againft them unheard. It muft be a Pope or no body on Earth, that muft by Governing Authority Judge them.

V. And who elfe (ball be the ftated Judge of new ftarted Controverfies ? You fay, fuch there muft be ? (hall they be undecided till the World have a true general Council?

VI. And who fhall an injured Perfon appeal to from a Tyrannical Metropolitan or National Church, but to the Pope ?

Many more clear Neceflities there will be of a Pope on their Principles I blamed the Author of'the Divine Hierarchy, for naming fuch without an Antidote, left it fliould make menPapifts: But I underfland he is a worthy Proteftant: But verily there is no avoiding a Pope, by any that Ifiert an Vnivtrjal humane Church Snpr&nacy*

VII

C 4*f 3

VII. And indeed I muft not fuppofe them (b timmodeft as to deny it. For it is but the Pope's Abfolute Power above the Councils and their Laws, and not Simple Papery, or the Pope's limited Power that they deny. i. They confe(s that they hold Rome for the Miftrifs Church, as Grotini calls it 5 2. And that the Pope is Patriarch of the^ Weft, and the prime Patriarch: 3. And that he is PrincipwmVmpatu to all the Church on Earth : And if fo, they are out of the Church whic^i is One, that deny this. 4. That he is authorized to call General Councils: 5. And to be their President, 6. And to be the chief Governor when I.thereare no General Councils, (and that is indeed always.) 7. And that they are all Schifmaticks that do not thus far fubmit to him. And how much • more JVlr. Dodwell giveth the Prefideat, I have •^fliewed you in his own words. i VIII. As Mr. TbomMke threatened England ,i with God's Judgments, if they do not amend the Oath of Supremacy, by making it acceptable to the Papifts that renounce not a foreign Ecclefia-ftical Jurifdi&ion, fo others labour to prove that I the meaning of it is only to renounce the Pope's Jurifdiciion here in Temporals which belongs to the King,and not a Papal and Foreign Jurifdi&ion, properly Ecclefiaftical by the Keys : As you may fee partly in Mr. Hutchwfons alias Berry s Book, who on that Supposition took the Oath, (as many do) and publickly profeft himfelf of the Church

I of England.

IX. In the Defcription of the Reconciliation with the Pope, endeavoured by Archbi(hop Land in Htylws Hiftory of his Life, Pf*g. 414, 4*5, &*• All that the Pope was to abate was, 1. That the

Oaths of Supremacy and Fidelity may be taken (I told .you in what fenfe.) 2. And that the Popes Jurifdi&iop here ( but no where elfe ) be declared to be of Humane Right (that is, fay ours, by the Fathers in General Councils not without the ^dpoftles, by whofe Church-Laws we are all bound.) 3. That all fliould be really t performed to the King, fo far as other Catholick Princes ufually enjoy and expeit as their due, and fo far as thef Biihops were to be independent both from King and Pope ( but not from fubje&ion to either J This (faith he) no man of Learning and Sobriety would have grudged to grant him. 4. Marriage permitted to Priefts. 5. The Communion in both kinds. 6. The Liturgy in Engli/h.

I ask any fober man now,

Mi. 1. • Whether the Pope did himfelf think that by this bargain he ceafed to be Pope, and all Papifts to be Papifts ?

2. Whether if the King had been thus far equalled with other Catholick Princes, the Pope would 'not have fuppofed him,and his Bifhops and Church to be of the fame Roman Catholick Church as they ?

3. Whether in all this here be any renunciation of the Popes Ecclefiaftical Jurifdi&ion in England, but only of the Divine Right of it ?

4. Whether here be any renunciation of his claimed Univerfal Jurifdi&ionover all the Church on Earth ?

?. Whether fuch an Univerfal Church Monarch ( by Humane Right with fome and Divine with others ) be confident with the Proteftant Doctrine, and that of the Former Church of England r

U'73

6. Whether fuch a Bargain be the way to fave s from Popery . ?

7. What to call or think of thoffe Archbiftops, hops, and Drs that are for fuch a Bargain, and

)r Silencing two Thou'fand fuch Minifcers as ere Silenced, and Ruining thofe that forfake lem hot, and yet cry down.Popery, and accufe tofe whom they Silence, and Ruine as befrienci-g it ? Readers, Did you think till Experience 2d yoii that England had had fuch Clergy men ? nd do you not yet underftand them ? ( LVIU. The whole Chriftian World for all k Earth) is lefs capable of one Ecclefiaftical floriarch or Supreme Ariftocracy, than of one ivil Monarch.

Thisiseafily proved to any that will underftand • : hat Church Government is. u. Church Government confifteth in judging of e ftate of Mens Souls whether they are capable j Baptifm, and the Communion of Saints, and e Remiflion of Sin, and whether their Profeffi-s be fo found in matter and underftood by, em, and their pra&ices fuch as (hew themcapa-e or not ? And an outward matter of foGt with circumftances,. which Magistrates judge, is fai-fier judged of than all this in the understanding* ill and practice.

2. It is about matters of fupernatural Reveia-m and heavenly Myftery, which is not fo eafil/ town as Natural and Civil things. [|. It is a work of perfonal ability and perfor-rmance, like a School-matters, or Phyficions," d can lefs be done by delegation. 4. There is no rule, or warrant in Scripture for sh delegation, which Magifiraces may ufe. Nor £ a for

f 418]

for Church-Rulers making new forts of Officer-under them to do their Journey-work, whicl; Princes may undoubtedly make.

5. All that are under fuch a Supreme, muf have far greater fufficiency for their Ecclefiaftica work, than every Civil or Military Officer need! for his, as the different work? require.

6 Such an Univerfal Monarch or Senate woulij be fuppofed ftill in being, and fo the MundaM Empire not dilTolved; which here cannot be fu#l pofed.

7. Such a Monarch or Senate would be in fonj known place of the World where men might he; of them and find them. But it's not fo here, fp( dally as ro the .Sovereign College of Bifhops < Council.

8. Such a Monarch or Civil Senate would t fuppofed to be Lords of all the World, an therefore to have Wealth enough to pay Shi] ping, Travelling, Meffengers, Officers, and di charge all Publick Expences: But fo hath n< the Imaginary College or Council, no nor tl Pope and Conclave.

9. Such a Monarch or Senate commanding a the World, would not have moft of the Kinj domsoftheEaxth the Enemies of them, and hii derers of their work; whereas the Birfiops hav not the leave of one Prince of many to affemb and govern.

10. Such a Monarch or Senate would ha\ no Superior on earth but God, to forbid and hii der them. Whereas our imaginary diffafed Co* lege and Council, arethemfelves the Subje&s cr abundance of Princes, Orthodox, Heterodox, Iii fidels. Heathens, who are their Commanders, anl

maj

[ 4*9 3

iy hinder them : So that our Univerfalifls ?ad that on neceility to the Concord and Being Chrift's Church, all the Chriftian World mud under the Supreme Government of thoufands :he Subjects of various Princes, moft of them : emies: When all Church-Hiftory. and Expe-ice have told the World, how much Princes do on their fubje<3 Clergy. LIX. To make the Church of England a fub-je& part of the Church Univerfal as Govern-by a Foreign Supreme Power, (Pope, Council Col lege j is to make it totdfpecie, quite another -lg from what the Protectant Church of England, the other Proteftant Churches are. *roved ; where the Supreme Government Is aU d or divers) the Species of the Society is alter-3r divers. No man that knows what Comment is, will deny this. But here the Suit Government would be altered or divers. For l Proteftant Churches own no Supreme Uni-fal Governour but Chrift. And that the Urch of England owneth' no fuch, I will prove

A Kingdom, and a part of a Kingdom \ i apleat Political Body, and the meer Part of \\ a Body (as a Corporation ) are not of the •je Species: But the Proteftant Church of Eng-

is a compleat Society in it felf, and the rch of England as a meer part of a greater iety is not fo. As Chrift's Kingdom and the &s differ, fo we maintain that the Kingdom of tand, as fuch, and as a meer part of Chrift's bdom, are of different Species : And it would

1|b as to a Humane Univerfal Kingdom^ were q any fuch; Ee * ii A

;. A Kingdom or Church under-no Lawsbwji Gods and their own, are not of the fame Specie! with a Kingdom or Church under Foreign Law| above their own. And fo it's here fuppofed.

a. A Kingdom and Church whofe Juftices Judges, Captains and all Officers receive theii Power and Commiffion from a Foreign Soveraigr Power, is fpecifically divers from that which dotf not: And fo it is here.

<>. A Kingdom and Church which may be pn nifhed by a Supreme Foreign Power, and muft & judged by them, is not of the fame Species witf that which may not. But, &c.

6. A Kingdom and Church whofe Subjefc may appeal from their own King or Church-G| vernours to a Foreign Power, are not of tUjjj fame Species with that which may not: But tl two Churches in queftion fo differ: Therefor* they are not of the fame Species: And therefore Mr. Tborndike and fuch, truly acknowledge this t their foundation, that without owning One Vy zerfal Governing Church, there is no Union, DOJ; true Confidence in the particulars.

The Confequence is evident, That the Churcty which according to Dr. Heylw, A. Bifhop Lm would have had, and which A. Bifhop BromhM and his Defender Dr. Parker , and Grotim; and hi Defender Dr. Fierce, and Bifhop Gmtng and raj Chaplain Dr- Saywell, and Mr- Thorndike, Mr. Dojj well, Bifhop Sparrow, and all of that mind are for; is not the Proteftant Church of England, nor at all a true Proteftant Church: But as far as I can unj derftand their words, it is the fame Vifiple Church-Form,, (and Government) which the Councils of Confiance and BafU were for, anc

whil

U*0

hich the Papifts French Church is for 5 (unlefs lere be any worfe in the French Church-form lan yet I know of)

LX. We are further from denying or violaring le Churches Unity, than they are that feign an .niverfal Humane Soveraignty: Nor doth our )pofition to Popery exclude our refolution as uch as in us lieth, to live peaceably with Papifts, A with all men.

I. We hold (as aforefaid) that all Chriftians ie united in One God, one Chrift the Soveraign, le Body of Chrift, one Faith, one Baptifmal-ovenant with Chrift, one Spirit, one Hope of tace and Glory; and muft keep the Unity of e Spirit in the Bond of Peace: And that all ibje&s muft obey their Rulers and Paftors in all ,vful things belonging to their Office to com-and and teach, And that as Particular Churches

'Uft be held for the Perfonal Communion of Saints* all thefe Churches muft by MefTengers, Letters d Synods hold fuch corre(pondency,as the coition good of the Univerfal Church and their : r n ftrength and edification by the means of mufti COVNSEL and CONCORD do require.

II. Accordingly we make not Regent Senates ,; Courts of fuch Councils, to make Laws for b Chriftian World: But they are like the Af-inblies of pious Chriftian Princes, who ftudy t Peace of the whole Chriftian World. Princes jp bound fo to do as well as Paftors: That they W, proveth not that they ought not: Their

ngdoms are but parts of the Kingdom of krift. If they fhould hold an Aflembty in E«-\e for the iuppreffing of fuch a Herefie as reatasth the whole, or fuch a Tyrant as the E e 3 Pope,

C 4" 1

Pope, or fuch an Enemy as the Turk, it weri well done, and had the lame reafons and powe ,as a Council of Biihops. Bifhops may not under take Jurifdi&ion in other mens BiQiopricks, no) Kings in other mens Kingdoms. Bifliops are bounc to prefer the univerfal good, and fo are Kings.

III. And therefore the meafure of fuch Com munion by Confutation, by Meffengers, Letter or Councils, is, I., The publick good 3 2. the capacity of the Communicants.

We have Communion with all Chriftians 'Abaffia, Armenia, and all the Earth, in Fait r Hope, Love,and all the Eflentialsof Chriflianity-s Butif JoJwor Joan here commit Adultery, and be excommunicated as impenitent, we are najj bound to fend Meffengers to the Antipodes, oil all the World, to tell them of if, no nor ifl Bifhop or his Chaplain turn Heretick ; Nor ard they bound to fend hither to enquire or examini it. And if the Excommunicate come to ArwA via, and defire Communion, they are juftifiablj for receiving him, and being ignorant of our ExJ communication. But Neighbour Chriftians and Churches live fo near, that they are capable oj converfe : And therefore Synods and Commul hicatory Letters are there of great ufe: And f<| far as an Excommunicate man is like to intru^J into the Communion of other Churches, it is meet that his Excommunication be publifhed, anq that other Churches receive him pot without jufj fatisfacftion. And fo Councils are ufe'ful as fai; as propinquity rnaketh men' capable of vifiblq Commnnion': Especially to Paftorsand Churches in one Kingdom, where the Unity of the Civil c givetti them more capacity and necef-

:•-.., ■ ■ . \ fay

ity of fuch Correfpondency,than with Foreigners. \nd therefore the Councils in the fame Roman Empire had great reafon for their Decrees to avoid :hofe Excommunicate by each other.

And yet many Councils, even under the Papa-:y decreed that he that is unjuftly Excommunicate by one Bifhop may be received by another : tat that fuppofeth his tryal and proof of the /njury.

Therefore we come not fo near the Univerfal overaignty of Councils as Dr. Stillingfleet in the defence of A- Biftop Land, tells us Laud whom e defended doth* Who will have the old Coun-ils confctikd truly General, notwithftanding the bfence of the Extra-Imperial Bilhops, 2. And /ill have fuch Councils to have been received the Four firft) by all the Cbriflian World , when ::'s known how many rejected that at Chalcedon. L And will have fuch Councils to be externally beyed by patient fubmijfion when they notoriously err y oy all chriftians till another Council as General and ?ree reverfe their Decrees. 4. And will have them ave fuch Obedience as all other Courts. For meer ouncils of Bifyops of feveral Kingdoms are noCourtS, nd have no proper Jurifdi&ion.

:hap. II. Why Tarltaments and Archbifhop Abbot and the Church ^/England Antecedent to A. B/JJwp Laud, were agahjl the Defign of Coalition with Rome.

1

T was not becaufe they were Enemies to

Chriftian Concord, or did not defire it on

Ee 4 lawful

. C 4*4 1

lawful poffible terms withf Papife and all others-, Nor was it becaufe they were malicioufly bent tQ oe cruel to the Papifts, by denying them the common Lpve which is due to Mankind, or any Benefits or Peace which was confiftent with the Nations Peace and Safety. But it was on fuch Reasons as thefe following.

J ' § 2. I. They took the defign to be a real redo-ring of Popery under the Name of Reconciliation and Peace; And they had an excufeable Opinion that if Popery were fet up, it was not laying by the Name, and calling it Reformation, or the Church of England, that would deliver us from the j Sin or Suffering. T hey were not of the new Opi-1 nion, that norle are Papifts but thofe that would| have the Pope Abfolute above General Councils, I and Govern Arbitrarily again'ft the Canons: They I took the foundation of Popery to be theHerefie-j

that the whole Church on Earth rauft have one Sove- \ it aim oySupream Government, with Unherfal Legifla- I five and Judicial and Executive Tower under ChriB, \ In which it muft he United or made One Churchy This j they toofc to be Antichfiftian, the intolerable! Treafonable Ufurpation of an Impoffible thing,! tending to the Confufion of Mankind. But whether this TraiterousSo\\°raignty fhould be Monar-1 chical or Ariftocratical 3 in Pope or Councils feign-1 kd to be General, or in both Conjunct, arid wheal Conjunct whether the Pope {hould be above the Council, or the Council above the Pope, or each have a Negative Voice, or he have but the Calling : and Prefiding Powers They took thefe to be but feveral forts of Popery, or differences among the' papifts themfdves- And'they took it for a ridiculous ab&rd'icy 'that a Council of men dead an u^ija • . ■ .. Hundred

hundred or a Thoufand Years ago (and that only : menof one Empire called by their own Prince} ould be taken for the Vnifying Confiitutive Sove-'ign Power of the Univerfal Church which now afteth,and that the Body can live many Hundred ears after the Head is dead, and yet be a Church : the fame Species.

; And for them that fay the Bifhops of all the :arth have a Jus Convenient and are a Virtual mncily It is but to fay (could they prove it ) that •ey are a Virtual Headend not an A<5hial,and fo ijat we have no Adtual Univerfal Church, but a irtual.

And as for the new Dream that they are A<5tu-ly the Supreme Unifying Power, and Adually overn the whole Chriftian World per liter as for-was, it's a fad cafe with Chriftians when fuch pliration needs a confutation, and fadderif fuch Land or Clergy as ours muft remedilefly Perilh i believing or following fuch a Dream. Shall <1 the Bifhops of Afia, Africa, Europe and Ante-ta, out of the Dominions of the Turks y Per fans, wrtarians, Indians fapifts, Protefiants,AbaJfmes,Sco jeet in defpite of their involuntary forbidding rinces? How, and by whofe Call, andw^reand ■hen i in how long time; and who fhall bear ieir Charges from next to the Antipodes, or from pajfia, Mexico, &c. Muft they be ol<J Men fit r Council, or Boys fit for Travel, when the ;e of a Man will fcarce ferve for their coming gether, their bufinefs, and their return, and exe-tion ? And what's all this to do ? Is it to make w Univerfal Laws ? Hath not Chrift in Nature id Scripture given us enow for the Practice of hriftulnity, without all this ado of Congregating

C4^ ]

ting Bifliops for Legiflation ail over the Worlds Oh that thefe Law-makers would keep Ch^fFs Laws? And if it be for mutable Circumftances, as not every Church or Countrey fufficient fotf fuch variable Determinations ? Mud men come from the Antipodes, Ethiopia or Turky, to tell me' here what Cloaths I muft wear, or what place or time I (hall Preach in, or what Tune to Sing in, &c.

But if they muft not meet, what Meflengen muft be fent to them all over the World to gather their Votes? How ftiall we be fure that they, truly ftate all the Cafes to them ? And that they cruly bring us back their Judgments ? And that thofe Judgments were truly pad without hearing what could be faid againft them ? And is every* iingle Bifhop infallible-, or the Majority only ? andj how (hall it be known what the Majority faid 1 And whither (hall all their collected Votes be carried, and to whom ? Is it to every Chriftian, or, to every Bifliop? And hew many Ages will this | require ?

And if it be not for Legiflation but Judgment, 1 if the Queftion be whether A. B. be a HeretickJ or C. D. be a Fornicator, &c who fliall bear the Meflengers Charges that muft go through the World to all the Bifliops to decide it ? And fliall she Caufe be tryed without witneffes, or hearing the defence of the accufed? And muft the accu-fed and witnefles go through all the World ? Header, is it not a (hame to confute fuch Dreams ? Had not I tryed in with the Leading Men I fliould have taken him for a Slanderer that had (aid that •any Engliih Dr. and Bifliop fliould maintain that die* Collegium Paftorum through the Worlds is

C 4*7 ]

it fumma Roteftas under Chrift , which hath the Chief Government of the Vniverfal Church in Vnity, Der literas formatas, arid that our Concord lyeth only n obeying this Power, and it's Schifm not to unite in Itch Obedience.

§ 3. II. Moreover the former Church of England and Parliaments thought that the Oath of Supremacy which excluded a Foreign Jurifdi&ion, did mean as well the Foreign Jurifdi&ion of the ope as Prefident of a Council, and that Council vith him, and of the Pope as Patriarch and >' rin-

ipiumVnitatis, and of the Biihopsof Italy y Spain, f ranee, Poland, Mexico, Tvrky, &C as of a Pope tbove Councils. And they were not willing a-;ain to Subjedt the King and Kingdom to Foreign •'riefts, nor to be cheated into Slavery by the bare i>Jame of [the Catholick^Chnrch~] and the {.Ecclefia-lical Government^

§ 4. III. And they indeed took the Po£e to be he Antichrift, (fpecially for his Ufurping an Uni-erfal Kingdom or Governing Power proper to thrift ) And therefore were angryS with Arch->ifhop Laud and his Chaplains, for leaving out all hch words from the Liturgy to aroid the Pope's ifpleafure ? of which Dr. He$lw (nbifip.) giv-:;th you an account. See but BiihovDowname's large Ratine Book to prove the Pope Antichrift, who et hath written the ftronglieft for Diocefan Bi-hops of any man ( in my Judgment) that ever I read.

§5. IV. And they thought that the Do&rinal ifferences were very many and very great (and 1 divers Points I believe they thought them greater than they are) fee the huge Catalogue athered by Biihop Downame in the End of the

forefaid

C 4*8 "3

forefaid Book ; Morton, White, Wkitaker, Abbot ^ Field, Sutliffe, Chaloner, Bernard, Crakenthorpe, and; abundance more chief Drs. of the old Church of England have opened them at large. But how fmall the new Drs. made them to be Dn Heylin fully tells you. And Archbifhop BromhaH faith (ubifitp. p. 72,73. wheri all thefe empty Names and Titles of Controversies are wiped out of the Roll, the true Controverfies between us, may be quickly Muftered, &c. (See the re(U

§ 6. V. But none doubted but the Differences about Worfliip were unreconcileable till one Party much changed their. Forms of Worfliip t Their great Mafs of fuperftitious Inventions (if not Idolatry , as the Church of England thought, ( and | Dr. Stillwafteet even of late hath charged on them) Proteftants could never be reconciled to. But of I ABilhop Land's reconciling attempts in Worfliip, See Heylin Vbifupra in his Life. And Archbifhop I Bromkall faith, P. 141 Speaking againft Chilling- \ worth's true way of Concord , {That Form which the Proteftants would allow, the Romanijls cry out on as defective in Necejfary Duties, and particularly wanting five of their Sacraments. Nay certainly to call the whole frame of the Liturgy * The Mafs Book. * into Difpute , offers too large a Field for Contention-, and is nothing fo likely a way for Peace, as either for us to accent of their. Form *, abating fame fuch Parts of it as are Con-feffed to have been added fince the Primitive times, and are acknowledged not to be /imply necejfary but fuch as charitable Chriftians ought to give up and Sacrifice to an Vniverfal Peace, and would do it rea~ dily enough, if it were not for mutual Animofities of both fames, and particular hterefs of fome Per-fons7\ § 7,

C 4*91

§ 7. VL And they thought it as unlawful* to obey the Pope as Patriarch of the Weft, or as President with his Council, if he impofed on us the Mafs, or the Worfliip of Angels, Dead Men, or Images,or any new Sacraments or unlawful things, as if he did it as above General Councils. 1 § 8. VII. And they made no doubt but if the Pope and his Foreign Councils (and all his attendant Trumpery) were.once received as Trintipum % Vmtatii Vniverfalis and the Prefident of Councils, j:he would foon come in, in the fame Capacity that 3 other Popifh Countries do receive him. B § 9. VIII. For they knew that it is that fame j Man that is more abfoluce in Popifli Kingdoms* iwho would fubmit to fome reftraint in this: And ■that by PoilefTion, Agents, and that foreign help, J he would eafilier reduce this to the Cafe of jothers, than the Cafe of any others to this. § 10. IX. They had not loft the Remembrance

E>f the Spanifh Invafion, the Gunpowder Plot, and he many Treafons of late by fuch committed 5 and it made them fear both the Power and the (Company of fuch a fort of men. )\ § 11. X. They remembred the heavy Taxes* Oppreffions and the Rebellions and Wars that had i>een in the times of Popery in England* And they shad felt the eafe and fvveetnefs of Deliverance, and Were loth to return to that Captivity again.

12. XL They had not forgotcen Queen M^ rks Days, Fox's Book of Martyrs was in the hands of many : Nor had they forgot the French I'MaflTacre, or the greater Murders formerly committed by Wolves in Sheepskins, who were jknown by their bloody Fangs and Jaws. § 13- XII. They faw that the lame Clergymen

who

C 43° 1 who were for this Union with Rome, were the chief Defenders of the King's abfolute Power of railing Money without Parliaments (as the known Hiftory of Abbots Deje&ion, and Laud\Sibthorp\ ffnd Maixwarings Cafes fhew.). And this made them the lotherto draw nearer Popery.

§ 14. XIII. They found the Power of the Clergy in the High Commiffion, and their Courts and Councils fo uneafie to them , that they greatly feared fo great an increafe of it as the Coalition* with- Rome would caufe-

§ 15. XIV. They found that the Papifts and reconciling Prelates were the greateft Enemies to them whom they accounted the moft Godly fe-rious Chriftians, Miniftersand Lay-men, not only Nonconformifts, but fuch as they devifed to call conformable Puritans. And they were not .for Uniting their flrength againft ferious practical Piety.

§ 16, XV. They found that the pfophane Drunkards and ignorant Rabble greatly rejoyced in the Bifhops proiecuting fuch Puritans; And were loth to fee them much more fo animated , by the Coalition with Rome.

§17. XVI. They found fo great a number of the Clergy that were for the Coalition and Enemies to the Puritans, to gape fo greedily after Pre-ferment,and live fuch indifferent lives, and Preach £0 unprofitably, and do fo little to cure the ignorance of the People, .as made them fear , much vvorfe, if we came nearer the Roman Clergy, who are fo much for blind obedience, and cherilhing ignorance that they may Rule.

§ 18. XVII. They did not perceive that the Cafe of any Popifh Country, Italy, 5>*/>, Portugal,

C 43' J

luftria, Bavaria, "Poland, no, nor France , was (o mch better than ours as might tempt us to be " er to them than we are. Yea, that the beft of m both in Civil and Religious Refpeds are fo ch worfe, as may well deter us from fucb efires.

§ i p. XVIH. And it's not to be doubted but ley made fome Confcience of their Obligations d the King, and were loth he fhould be tempted ,o give away half the Government of his King-om, yea, of himfelf to Foreigners, under the s T ame of Ecclefiaftical Government, fby fucb Courts as theirs.)

^ 20. XIX. And no doubt they remembred ^hat Do&rine againft Kings and States are fub-5<5t to the Church and Pope, their Councils and Ors. doafTert, and what they have done to their ifturbance and deftrudion. And therefore were oth to give any more ftrength and advantage to •nen of fuch Principles and Pretenfions. If the :>ope will give a Proteftant King fair quarter, ^nd iromife him freedom from his Tyranny, while he fame man ( according to his Canons) layetfo ;laim to more , and exercifeth Tyranny in other Lands, he may foon break his Promife here.

§ 21. XX. And no doubt but they faw how oth other Princes and States were to return nearer Rome, that had onceefcaped* and to fubjed them-elves to fuch a Ufurper: And they thought ir un-

ife and unfafe for England to ftand alone in a fia-

ularodd condition, neither Papifts, nor fuch Reformers as any of the reft,and fo to be ftrengthened :>y a Concord and hearty Friendfhip with neither.

§22. XXI. And it is not to be doubted but the Lords and Gentlemen cf England, were unwilling

to

C 43* 1 to give up all their Abby Lands, as long as they! thought a fufficient Miniftry competently pro-' vided for: And unwilling to take the Pope or Clergies promifes for fecurity for the continuance of their Pofleffions,yea and to fave them from being burnt as Hereticks.

§ 23. XXIL And no doubt but common rea-fon told them how great a part of England ( not the unwifeft nor the word) would refufe confent to the Coalition with Rome, and the nearer approaches when impofed, and therefore what & doleful encreafe it^would make of our Divifions: If we are (o fadly divided already by a few Oaths < and Promifes, and New Covenants and Formalities, and Church Judicatures, how many hundredI thoufand more would diflent, if all were impofed which the new Church-men judge necefiary to<| the Union with Rome?

§ 24. And thefe would unavoidably draw orl a grievous Perfection: For when all this ftifl lofs, coft and hazard had been made to bring on j, : fu<?h a general Concord, Diffenters would notr have been endured by the Clergy, when yet they \ would be multiplied.

§ 25. And how much fuch a Divifion and Per-fecution would weaken the Kingdom, they that! did not believe Chrift (that a Kingdom divided] ^gainft it felf cannot ftand) might eafily know byj

;

reafon and the Worlds experience,

§ 26. On fuch accounts as thefe the two fort of Epifcopal Conformifts differed^ and the old j Tribe called then the church of England, refilledI the endeavours made by Bifhop Land and fuch as j A. Bifhop BromhaU, and the reft that were- for*; Coalition with Rome. Till the latter got into?;

m

Uh 1

the chiefeft Chalrs,and then they called their fide

The Church : And thus Church and Church here bd» gan our ftrife. And the difference twitted with Fbe Civil differences between King and Parliament, widened and utterly exafperatcd by War the A. Bifhop of Canterbury beheaded, and the A. Bifhop of Tork, being in Arms for the Parliament) each Party claimeth the name of the church f England : And the Party that is uppermoft doth t with advantage 5 while fober men know thac denominating * Forrxd as exiflent in Materia ca-■acifeudifpofitd, the Church of England is nothing out z.Troteftant Soveraiign, and a fi-oteflant King-lorn of Subjects guided by Proteftant Minifters tf the Word, Sacraments, and Keys. > So that in the Reign of King James, and of any J 'apift King, there was, and can be no Proteftann kingdom or National Church, deficiente form& \ewminante, in the Judgment of thofe RoyalifU ; iat think Parliaments have no part in the Legation and Soveraignty ; And according to therti hat think otherwife, it is but a National Church ktindum quid, in refped: co the Power of Parlia-lents and Laws.

' But Particular Churches, Patochid, and Confe-' fcrate, and Diocefan may yet continue rheir Con-; itutive caufes continuing .* But not an informed Rational Church-

i

tt Cba

p

f 434 3

Chap. III. They are deceived who are for the

fore/aid Papal or Counczl-Jurifdifliott , as if it were the way of Vnity or Catholicifm.

§ i.T Doubft not tut the defireablenefs of Uni-X verfal Concord is it which draweth many honeft well-meaning men into the efteem of tbd Papal or Conciliar-JurifduSion. All things have* a tendency to Aggregation or Unity as Perfe&ion T and nothing more than Chrifiian Love. This held fuchgood men. of old as Bernard, Cerfin^&c. from favouring the Reformers, thinking that the PapacJ was neceflary to Unity : This kept fuch as Erapl nms and Cajfander from forlaking them; And this f turned IVicelms, Grotm and others to them: And! no doubt but this inclineth many in England toji the French kind of Church-Government, and t<fl approve.and follow Grot'ms. But they quitecrofij their own defires.

§ 2. Catholicifm or Vniverfal Concord confifl-eth in that which all the Chriftian Church is con itituted by, and in which all true Chriftians have ftill agreed *, Quod ab omnibus ubiq, &femper recep turn fdt , as Vincent Lennenfis fpeaketh. The Baptifmal Profeflion and Covenant expounded iij the Creed, the Lord's Prayer as the Rule of ou Defires, and Hope, the Decalogue as the Turn o\ Duty, with the Hiftory of Chrift's Incarnation Life, Death, Refurredion and Do<5trine in th Gofpel-writers, the pra&ice of Baptifm, and the Lord's Supper , with Church-Aflemblies 5> fbtjjf Teaching and Learning, Praying, and Praifing" God, and this under Elders called thus to Guidq their Flocks, with the belief of all the reft of thefl

Sacred;

titol

acred Scriptures which are brought to our nowledge : This hath been ab omnibus r ubiq\ & mper receptum : All Chriftians agree herein: And the obfervationof the Lord's day as a feparated ne for Sacred Aflemblies. And fome Cere-onies and other little things moft of them agreed , but not as neceffary to their Unity, or Corn-union, but fuch as fome differed about without olation of Chriftian Love and Peace, as So-, *tes and Sozomen (hew in divers Inftances, and ' divers Countreys.

.; At this day All the Churches agree in thefe I md this much conftituteth men true Chriftians: ndChrift hath commanded all Chriftians to Love e another, and Live in Peace j and the ftrong to ::eive the weak, and not offend the leaft Severs, nor to pleafe themfelves, but others to' sir edification. The Kingdom of God (which .his Church ) is not meat and drink, but Righter fnefs, Peace and Joy in the Holy Ghoft ; and j that in thefe things ferveth Chrift, pleafeth iod, and is (or fhould be) approved of men. I have proved all this fo fully in my Book,

Jed The true and only Way of the Concord of alt • churches, that I here difmifs it. § 3. But when this pretended Universal Hume Jurisdiction was fet up, it quickly divided; jp Catholick Church, by making new Laws and tmftirutions, as if ChriiVs Laws had pot beeit [ficient for Univerfal Concord i and as if he t made Minifters the Teachers and Expounders his own Laws, had given them his Prerogative Univerfal Legitlation and Judgment. And r (ince then the. Church hath' been tern in-, :thofe fractions which continue c6r (ha me and".

[4?6 ]

grief to this day. Thofe that were ready to re-' ceive any Law fromChrift by his Apoftles,woulc never all agree in Humane pretended Univeha) jurifdi&ion, ncr in the Laws which fuch pretenders make: Mutable, Local and Temporary determinations of ufeful Qrcumftances, by theii feveral Guides, fuited to the time and place foi Edification, they fubmit to. But Univerfal Law-makers they will never all acknowledge and own, And their Canons are fwell'd to (o great a bulk, and are fo confounded with contradictions and uncertainties, that they are Racks and Engines to tear the Church (but utterly uncapabl^ of being the Rule of Unity and Univerfal Co* cord.)

§ 4. The thing which Paul feared hath our Ruine. The Serpent which beguiled Eve ( pretence of advancement and greater knowledge" hath turned us from the Simplicity that is Chrift ; The primitive Unity is overthrown departing from the primitive Purity ^ Simplicity and Love of all. And they that will ever hope fai Univerfal Concord * muft endeavour the reftora-tion of the Univerfal Terms and Temper. Noj thing next to fleflily and worldly lufls, hath dond fo much to cut the Church into all the Sefts. whicfj now remain as in a Religious War, as this fairtf pretended Univerfal Jurifdiftion, which our newi, Church-men miftake for the only cure: Which I have fully proved in my Breviate cf the Hiftoryj of Biflhops and Councils, and in the Vindication of it againflthe Accufations of Mr. Morrke.

§ 5. ohj. The Scripture giveth but general Rules, (that all be done to edification, decently and in

inter) but there muft be Laws of Difcipline td

deter-i

C4J7D

determine in Specie what is for edification,decency and order.

Anf. There are three forts of thefe determinations: i. Of things neceflary or meet for all the Chriftian World to be obliged to: 2. Things meet for fome Countreys to be obHged to : ?. Things variable, which Congregations may ife varioufly, and alfo change as occafion chang-?th. It grieveth us to read how fome Learned nen that write on this Subject, abufe the World >y confounding thefe.

The firft Chriit hath determined fufliciently in he Scripture, and no mortal men have any power o make Laws Ecclefiaftical or Civil to bind all y he World.

The fecond of thefe the King may determine y the Counfel of fit men who underftand the afe, e.g. what Tranflation of the Bible in the ingliih Tongue is fitteft to be commonly tifed in le Publick Churches. And if the King determine it not, the Pallors in Synods may do it by r ay of voluntary confent, but not as having as a „lajor Vote the Regiment of the Minor, and of ^abfent or diffenters.

„ The third belongeth to every Pafior over his wn Flock, and may be altered as there is qcca-

)n; viz,. At what hour to meet, how long to

ay and Preach, in what words, and variable jjethods 5 what perfon to admit to Bapcifm as fit,

d to Church-Communion, and what individual Reprove, Exhort, Catechize, Excommuni-

te, ore. A General^ or Provincial Council need

t be called for any fuch thing as thefe.

§ 6. Saith Dr. Hevendy, Froleg. Th# which

Ight Realon gathers from Scripture is of God,for ighc Reaibnis of God. Ff 3 AnJ*

C4?n

jAj/I True : But to gather it as Governors of all the World, or of other mens charges ( asi if the Right Reafon of the King of France would! give Laws to the King of JE/^/*^,) is one thing; and to gather it by a difcerning judgement to teach our Flocks as Expofitors, or to guide our own Practice, is another thing.

§ y- The Inftance which he addeth of the Tnna Immerfio inBaptifrn, ihevveththat fuch things! were never made Laws for the Universal Church* for the Church never ufed them univerfally, no: continued them, but quickly changed them.

§ 8. Ibid. Saith Dr. Beveridge, General Coum are thcfe to which all the Bijliops of the whole Wor< were called: It's not nee effary that they be all there but that all be called, and may come y if they wi But the five Patriarchs tnuft be there, or fend thei: JLeuers. There was no General Lopmcil which wa nOt called by the Emperors command.

jlnf. i. All the Bifhops of the World were ne yer called to any Council, nor near all 2. Wha Authority had the Roman Emperors to call Bifhop $ put of other Princes Dominions? 3. There is no Hiftorical proof that ever they did any fuch thing. 4: The Subfcriptions of the Councils (hew, that the Bifliops w r ere only out of the Roman Pn> yinces (except fome odd perfen , as Joannes Vtr^ fidiszt Nice, which no man can give account of.) 5. Half the Bifhops of the Empire were not ac the Councils. <5. If calling them make a Council;!; General, though they come not, then calling a, \ Congregation, though they come not, makedij it a Congregation : What if none come ? What : if few c^me? Who knoweth how many limit, come to make it a General Council?

; ' ■■"■• • §<?

£459 3

§ g\ Againft what I have proved againft John* [on alias Term, that Councils were General, but i as to the Orbls Romaunsfas National) I never heard but one Obje&ion regardable, and that is, out of Turrians or Pifanu* Arabick Canons of .the Council of iVfo,which place Ethiopia Under Alexandria: But, i. Dr. Beveridge&nd many others have told us how little credit is to be given to thofe Canons, lately vended by ignorant unlearned Men. And s it credible that all the Eailern and Weftern hurches fhouldbe ignorant of them ? 2. LudolphM in his new ■Ethiopick Hiftory labours to prove that, the hrft planting of Religion Nn Habafjia was by Frumentim and Edeflm , and :hat the old Writers miftook Habajfia for India : And if fo, Habaffia could have no Bifliop at Nice and certainly had none there, nor any to be fub-eft to Alexandria , fave Frumentim whom Atha-afius ordained, and fo by a voluntary Submiffion depended on him, as a Child on his Father. But whereas Ludolphns thinks Chriftianity was ot in Habaffia till Frumentim days, becaufe they ad no Bifhops or Paftors before; I anfwer, i. His >0njedure that it was Habafjia that Frumentitu vent to, and is called India, is uncertain. 2. He jonfefleth the Ethiopick Tradition is that; Chri-iianity was there before. 3. And it is not impro-|able that both agree,™*.. That the Eunuch,//#.8. jroughc Chriftianity thither, but being a Lay man ! rdained no Paftors, and fo they had none before ^ritmentim. 4. But whoever well conliders the /hole Hiftory of the Southern and Eaftern Chur-hes, may eafily difcern that Habaffut was never iibjed before ro the Imperial Alexandria, but egan their fubje&ion voluntarily to Diofcortts, F f 4 who

fl

i\

E 440 ]

who had been Patriarch of Alexandria , after hq was Banifhed-

§ 10. It is a dreadful Judgment of God that the llnderftandings of Learned men (hould be fo far forfaken, as to make the Major pan of the Chri-ilian World not, only the Pattern , but the Lawgivers to the reft, renouncing hereby the common Experience of Mankind : It is God's great Mercy j that all Chriftians'agree in the Effentials of Chri- f flianity: elfe they were not Chriftians, Jn Chri-1 i jlianity we are united to them all. But, 1. Even smong the Heathens few were Philofophers 5 And ajnohg the Philofophers few found,and few of one Mind 5 And others, as well as Seneca faid 5 Awife rnan nttifl be content with few Approvers': The Multitude will ?wf under fi and. 1. Even Nature maketh Ifim but few Men of ftrong Wits. 3. Education giv-c:h few Men the advantage of found teaching,and £reat helps and lei'fure. 4. Few Men have patience to hold on in hard Studies till they digeft the truth. 5". Few Men efcape the-fnares of Temptations to byafs them-to fome corrupt opinions or H way. 6: Few Men efcape the fle(hly worldly in- ji dination, which ever'followeth worldly intereft. 7. He would be thought no Wife Man himfelf, who would refer a Controverfie about the Tranf- | Mion'of a Hebrew or Greek Text, or a difficulty in Divinity, P-hilofophy, Aftron'omy^CriticiftTi^r. Il to the Major Vote of the Univerfity or Minifters | ci England, ( or Drs. eirher;) K. James-had more vvit than to mike the Majority of the Clergy the lodges of his Translation'of the Bible. 8. We lie (ee'amongGodly Pe'rfons : what various degrees of | Knowledge and Virtue, and consequently diffe

1 ■Opinions 'twere be,-'4. It's actually known I ' ,J ' r; ■• • that '

n

[ 44* J

it moft of the Churches and Clergy* in the orld are very ignorant and erroneous: The

'affwes 9 Copthies, Syrians, Armenians, Georgians, ■cajfiahs, Mengrelians, Greeks, Mofcovites, gene-ly unlearned Ignorant men: The multitude of ) Parifh Priefts among the Papifts are fo: And ) many among the Prpteftants. If King James i not chofen Six extraordinary men for the. nod of Bon, there had been worfe work there in was..

And mart we condemn God's Law of Infuffi-

ncy to be the Univerfal Law, that we may

ne under the Univerfal Legiflation of fuch

n as thefe ? Should we not rather pity and

ly for the Ignorant erroneous Majority of

torches, and ftudy how the few that are wifer,

iy help them into a clearer light ?

And how lhould it be other wife ? who choo-

h the Clergy ? In a great Part of the Churches

e Turk who is their Enemy choofeth them, or

bad: He receiveth into the Patriarchates of

pftantinople y Alexandria, Antioch and Jerufalern,

learned Fellows that give moft Money, and

ey dare not difpleafe him : And all the Biftiops

his Dominions in the entrance and exercifeof

sir Office accordingly are liable to corruption

| fervile dependance on the Infidels. In Mofcovy

a other Countries ignorant and barbarous or

rannical Rulers choofe them. Among Papifts

d Proteftants, the Pope and Princes choofe the

(hops," and Lay-Patrons choofe the Priefts, for

p moft part-

§ ii. To Unite in Sin (as the neceflfiry terms Univerfal Concord) is foolifh and finful. But 4 : Unite in all that is held by the greater part

C 44* 1 of Chriftians is to Unite in much Sin— Ergo^

§ 12. It is only Vniverfal Laws which are the Ruti 01 of necejfary Vniverfal Concord : But it is only Chriftii 01 own Laws {Proclaimed and Recorded by the Spirit in )C his A'pofiles and Evangelists) which are Vniverfah Laws, Ergo it is only Chrisls own Laws which are thM, Rule of necejfary Vniverfal Concord.

I challenge all the Church Ufurpers in thef World to anfwer this Argument, better than byiL deceiving words.

The Major is grounded on the natural Notice of Mankind. It is Dutymly which we fpeak of.|[ Duty is made Duty by a Law, or Command oil 1 Authority : Univerfal Duty muft be madefuchjf by an Univerfal Law. I

The Minor is thus proved. No Vniverfal Laiffl can be made but by a rightful Vniverfal Law-maker}! But there is no rightful Vniverfal Law-maker butm Chris! : Ergo no Vniverfal Law can be made but byW Chrift: , B

The Major is undeniable. The Minor is thusjfci proved.

i.None can be a rightful Univerfal Law-make <t

but fuch as hath a rightful Vniverfal Tower of GoM vernment , and that in Soveraignty : (For Legifla-j tion is the firft and chief part of Soveraignty. M But none but Chrift hath a rightful Univerfalflff Power of Government or Soveraignty. Ergo-^ Minor, None can be a rightful Univerfal Gover-J nor or Law-maker, to whom God never gave,;] fuch Power: But God never gave fuch Power to any but Chrift : Ergo, &c.

None can be a rightful Univerfal Law-giver and Governor who is naturally uncapable of it : : | , But all on Earth are naturally uncapable of it.

Ergo, &C. If

F

C 443 I

If there be any rightful Univerfal Governor n Earth, it is either a Pope, or fome Patriarchs, ra General Council, or the Paftors of all the Church on Earth diffufed : But it's none of thefe our (as I have oft proved, and am a(hamed to >peac.)

1 ;

hap. 4. The "Deceits that are T leaded for an Ziniverfal Humane Soveraignty.

;i. '""pHE great means by which thePopiffi X Clergy have been themfelves deceived, id then deceived much of the Chriftian World, •e efpecially thefe following. I. By a falfe Notion of the Vmty of the Catho-kk Church: As if it were Unified by One Humane olitkal Soveraignty Monarchical or Ariftocratical 3 ope or Univerfal Council) which hath Power f Governing all Christians on Earth, byUniver-.1 Legiflation and Judicature 3 and not only by thrift, who indeed is its only Univerfal Gover-our.

; II. By extolling Monarchy as the beft means of Jnity \ and fo inferring the Papal Monardiy \ fo

Id Carolm Boverim to OUI* late King Charles in

V-iin : As if Princes were fo weak as not to di-ijinguiih a National and a Vniverfal Monarchy ? let them try this Argument with any Papift King )X\ Earth [Monarchy k the beft Government. ErgO tere (hould be One Monarch of all the Earth , vohofe %tbicB you and all other Kings muft be~\ and fee Aether they will be To fooled int9 Subje&ion. III. By dreaming of fuch a difference between

' Civil

C 444 ]

Civil Government and Church Government \ th^ though no man in his wits pleads for one Humane! King (or Senate) to Govern the whole Earth bj the Sword ; yet it is our Religion to be forbid j under One Soveraign Church Governour (Pope oS Senate) of all the Earth: whereas he is unfit tc Govern one Church, who knoweth not that It is more impoffible for the whole Earth to be Governed by One Church Soveraign (Pope or CounciU than by one King or Parliament bythd Sword..

IV. By confounding the Univerfal Roman Empire J and Church, and the VniverfalWorld^ and dreaming that what is faid of the firft was faid of the laft and when the Church is called Catholick or Un verfal, and Councils General, only as to the Roman Empire, they would perfwade men that it's meant of all the World.

V. By pleading that Pofleffion which Pope and Patriarchs, and Councils had in the Empire , as if 1 it obliged the fame Countries to them when they! are fallen under other Princes. And by pleading 1 to the fame Ends all the Pofleffion which Popes, j or Patriarch?, or Councils have got by deceiving any Nations of the World.

VI. By miftaking the Nature and Extent of the Paftoral Office ; becaufe as every Chriftian,(b every Paftor is related to the Univerfal Church,there-fore they gather that there is one College or Council confining of all Bifliops in the World (the j Pope being Prefident) who as an Ariftocracy muft I foveraignly Govern all the Chhftian World, byj Legiflation and Judgment: As if becaufe Phyfi- i cions are Licenfed to Practice any where in the j I-and, as they are called 5 therefore , they might j

gather !

t 44? 1 gather into a General Council and Comriiand all ihe Land to obey them as Law givers, in all Maters of Health and Phyfick ? and might invade the ; 4ofpitalsat their pleafure? And fo all the Churches md Church Affairs on Earth muft be governed by °riefts of Foreign Lands.

VII. By firft miftaking,and then falfty claiming

\poftolical Power : Becaufe Chrift chofe a few

vhom he firft perfonally raught bis Will, and

hen endowed with the Gift of Infallibility , by

lis Spirit, to Preach firft and Record after, his

3o<2rine and Laws, to oblige all the World 5

therefore they pretend that ordinary Bifhops who

]ad no fuch Spirit, Office or Commiflion, may

tlfo make Laws to bind all the World And

vhen every fingle Apoftle had this Office, Power

ind Spirit, but they yet a while lived together at

Ttmfakm, till their difperfion , they pretend that

u Jernfalem they were a General Council,and that

Ml Bifhops therefore may Govern as a General

Council: whereas the Apoftles Million was Inde-

inite, and not Univerfal, felfe they had finned in

;iot going into all.the World.) And it was eafie

:o Guide the Univerfal Church , while it was al-

noft all at Jtrnfykm or near them. And their

■Office as to Legiflation differeth from common

Paftors, as Mopes the Legiflator's did from the

priefts, who were but to govern by his Laws, and

pot to make more.

] VIII. By pretending a neceffity of Judging and Ending Controyerfies, and therefore oi having 'One deciding Judge or Judicature for all theWorld, As if any would be fo mad as ever to expedt that ill Controversies about the My fteries of Supernatural Revelation and the unfeen World Ikculd be

ended

ended in this Life : As if Ignorance would be'ji without Errour. And is he a Man that knoweth \ in! not how little it is that the wifeft know ? and vh how much Ignorance all Mankind is guilty of ? Have thefe Pretenders yet ended Controverfies? Are there not many Horfe-Loads of Volumes of | Controverfies among themfelves f Have they yet written any Infallible or Determining Commentary on the Bible ? Did not St. Paul write, Rom. 14. & i5,ehr. for bearing with tolerable Differences. Is it not the Great VVifdom and Mercy of God to lay mens Salvation upon a few plain things>though a multitude befides remain as Controverfies. Chrift will decide them all at the Great approaching Judgment: And is there any on Earth that can decide them all ? that hath either fo great Knowledge, or fo Univerfal a decifive Power ? Why is the Chriftian World thefe Thoufand or Twelve hundred Years divided into Greeks, Armenians, Neftorians, Jacobites, Papifts, Proteftants, &c. if M there be a Humane Judicature to End all Contro- H verfies ? And are fuch Popes as reigned from a jp Thoufand to Fifteen hundred, and fuch Bifhops as

made up their Councils, (Men of Ignorance and« Vice) fit to end all Controverfies on Earth.

IX. In order to thefe Ends they make a great cry of the Se#s andDivifions which are among Proteftants, to draw men that love Unity to come for it to the Church of Rome.

And firft they impudently falfifie the Hiftory of the Matter of Faft , and perfwade Men that the Differences among Proteftants are ten times greater than they are. They have thus pleaded it to my face when I had a Paftoral Charge at Kidder-mwfter: where we were all of one Religion and

met

C 447 3

Ived in love and Peace, and had not one fepara-ig Affembly in a great Town and Parifh 5 And f here to this day they live in Piety, Love and tace, and I hear not of one perfon that for any jfference, breaketh this bond of brotherly love, id liveth in any oppofition to the reft. Yet Stran-rs are told, that we are mad in religious Seds d Strife. Indeed zealous people that account all e Matters of the World, but trifles in Compari-n of things everlafting, do make a greater Mat-r of them^than men of no Religion do. If among em one or two turn to any dangerous Se& or 3urfe ? it ftirs up much cenfure and oppofition, hen in undifciplined Churches corrupted like e common World, multitudes in a Parifh may >ftain from Sacraments, and in Coffee-Houfes or r Vifits familiarly talk againft die Immortality of e Soul, and againft the Scripture and all ferious sligion, and it maketh no great noife. An Aft 'Fornication once in many Years amongchaft iligious perfons, is a Scandal fcarce ever to be opiated ; when among, known Stews it's little Jkt of. Weeds are notfuffered in a Garden: But I the Commons who pulls them up ? And what onder if they ftrivemoft about Religion who va-le it moft ? Dogs will fight for Bones and Carrion, id Swine for Draff: But Men will fooner fight Ir.Gold and Pearls, while Dogs and Swine like ?aceable Creatures pafs them by, or tread them is the Dirt.

'a All true Chriftians are agreed in all that Ccd • ith made neceifory to Chriftianity and Salvation : i nd no men on Earth were ever fo wife, as to be ;' ? reed of the meaning of every word befides in the Ible* Much lefs in all that Ulurping Llniverfal fegiflators will obtrude. What

What a difinal noife and dangerous rupmrd ^ doth the Controverfie make now about Confor-j ?e mity in BHttam t And what is our difference l ]| We are all agreed, i. That there is only ond^ God, the Governour of all the World, and of his e Attributes. 2. That Man's Soul is immortaUi that he hath another life after this to live, andk Heaven or Hell muft be his end. 3. That Jefus Chrift God and Man, is the only Saviour, andfl: Lord of all. 4. That the Law of God is t! chief indifpenfible Rule of our Faith and Life, byifc which we muft be judged. 5. That we muft livefc foberly, righteouily and godly, loving God abovek all, and our neighbours as our felves, and doing as; n we would be done by, fuperiours Ruling for God > i)ifc and inferiours obeying them under God,but non% having power above hin) or againft him. 6. Thatj God only is the final Infallible Uriiverfal Judge). of Controverfies: That Magiftrates are Judgesjfci who fliall be punifhed or protected by theSworc^j And Pallors are Judges who is fit for Communion; in the Churches under their over-fight: 'And eve-jl ry man a difcerning rational Judge of his ownj[ duty. 7. That without holinefs, righteoufnefs) and-temperance, (or mortifying the lufts of th flefli by the Spirit) no man can be faved. 8. T no man ftiould fin wilfully for any price, or : avoid any danger even of death, p. That th Soul (hould be more cared for than the BodyJ w 10. That no man can love God and Holinefs to&Jd much, nor obey him too faithfully. 11. That w^ fhould delight in the Law of the Lord (and hi> Gofpel)and meditate in it day and night. 12.That . ferious, fervent and faithful prayer is our daily L ordinary duty, 13, That we (hould live as we

01]

Duld be judged, and daily prepare for death, tha:

k may be found ready. 14. That we (hould ufe

worldly temporal things for fpirkual cverlaff-

I-; ends, knowing that clfe they are but vanity,

Ixation and dangerous fnares. 15. That we ould fetch our joy 'from the hopes of Heaven >re than from all the pofleffions, pleafures and I pes on Earth.

Thefe, and abundance more, we are commonly

to Profeffion agreed on : And though this in

cerity will ferve for our acceptance with God

d our Salvation, it will not ferve for our ac-

I stance or toleration with fome men, nor to

[bid the cry of fcandalous, intolerable Schifm*

I fobedience,Obftinacy, and what men mind to

arge upon us: Yea, though we are agreed that

ilers in their feveral places muft be obeyed in

things that are not againft the Law of God in-

iture or Scripture.

! But what now is the difference, I will add thac every Conformift and Nonconformist in Eng~ )d were of fo (unattainable) perfeft know- > Ige as to be agreed of the fence of every Sylla-1 in the Bible, it would not ferve to end our jfferences, nor keep us from Prifons, Silencing* id the prefent heavy Accufations^ .Wonder not at it: It's an evident Truth Out* ifferenceis, 1. About the meaning of fome iths, Declarations, and fabfcribed ProfefTions ■d Promifes impofed by Ads of Parliament-I About the meaning of feveral Rubricks and her Words in the Liturgy and Book of Ordinal |n. 3. About the meaning and practice of fe* ral Canons.

Gods Law hach agreed us all that Lying delibe-G g rarely

f 450 ]

rarely is a fin, andfo is Perjury ,efpecially of thou lands, and fo is the wilful depraving of Baptifrri and other Ordinances of God, and fo is theunjuli Excommunicating of the Faithful, and denying diem Baptifm and the Lords Supper, and fo is Sa criledge, and Renouncing the Sacred Miniftrj when we are Vowed to it; and fo is Schifmatica' 1 Dividing Chrifts Church by needlefs and unlavvfu Snares and Engines. All thefe we are agreed are heinous fins, not to be done for any 'Price. Bui we are utterly difagreed whether to Conforiric; would make us guilty of thefe fins. ^ But what Are Learned men fuch miferable Cafuifts as not know what Lying, Perjury, Sacriledge, Profi Baptifm, Sinful Excommunicating, &c are? We differ about the feme of the Words Impofed, andfi of the Law and Canons: And then how fhould wojit know who is the Sinner ?

But Qu. Who is h that wrefteth them fronft their ufual fignification? And who is it that dare ji not do it? v

But the Sacred part of the Impofers cry up the (I neceflity of a Judge of Controveriies, (yea an Unij verial Judge, fome of them,) to Expound thfiL Scriptures when men differ about the fence ; and« will not they procure you an Exrofition of a fell controverted ientences in the Laws, or endeaju vourit, if that beneceflary tounderftand or enqn your Differences ? Anf No-, whatever cometh oil \ it, to Bodies or Souls, to Church or Kingdom]!! thefe Expofitors of Scripture and Enders of Coin}' troveriies will not fo much as Petition the Lavvi ifiakers to explain their words. Yea though t Confonnifts are much difagreed about it amo: therafelves. judges will decide particular Cauf

b

C 4*< 3

by the Law \ But to know the fence of the Law antecedently as our Ru'e, which is'required iri Dne that Sweareth and Subfcribeth to it, ten bd oy no ones Expofition but the makers of the Law. Elfe the Judges were the only Law-makers: For : he fence is the Law t And he maketh the Law hat maketh the fence, and not they that make' he words alone, which other men muft put the enceon.

I And if Popes, or Councils, Prelates or Priefts, ;ould on pretence of a Judicial Expofitory Au-hority be Judges to all the Earth in what fence i:very word of Scripture muft be understood, h s they and not God that make the Law 2 For God made but the words* if this be true, and the &ftiops make the fence by pretence of judging of t. To give an Univerfal Antecedent Obligato-y Expofition, is an A61 ofLegiflation, and none >ut the Law-maker himfelf can do it. But to bdgeby this Law who (hall be received, and vho fhutout of their feveral Churches, the Pa-tors muft do that.

X. Another great deceit is,by confounding Com* wnion and Concord^ with Government and Subjects * : And arguing that becaufe all Chriftians muft lave Concord and Communion, therefore they flult be under one Supreme Humane Government : As if Chriftian Princes were not as much iound to Concord as any men on Earth ? Or as if :hat Concord muft be kept by one Supreme Uni-erfal Senate or Monarch, and mutual Confnltati* ^n and voluntary Agreement would not ferve.

Ob j. Bat if God bind m to do all things in Concord. nd General Councils and Patriarchs determine the natter of our Concord, it comes all to one, in Point of Obligation ? Gg 2 Arf.

[ h* 1

dnf. i. If k come ail to one in the effeft, why do you contend for fo much more in the Caufe ?

2. God bindeth Princes and States as much to Concord ] and yet their voluntary Treaties and Dyecs, and a Supreme Government over them, do not come all to one.

• 3. God- doth not bind all Churches or Chrifti-ans to agree in more than he himfelf hath commanded them. And therefore hath given power I ro none on Earth, to determine what more all fliall agree in.

4. The Greater the Councils are ceteris paribus \ tbe more all Proteflants reverence them, becaufe they fignifie the Concord of many: But, 1. We know that-there are none of them Univerfal as to the World, nor ever are like to be. 2. We know;, that the Greater part are ufually the worftj' and that at. this day the far greater number of Chriftkns-on Earth (Papifts, Greeks, Armenians, Nefiorians, Jacobites, &*.) are lamentably degenerate, ignorant and corrupt. 3. And we know rhat as God hath not made the greater number the Governors of the lefler, To neither doth he bind or allow the lefs to cohfenr to them to their hurt.' 4. And when Councils for meer Agreement, will degenerate, and Ufurp a Regiment overDif-ienters, they change their Species, and bind us., not to obey them, but oppoie them as Ufur-pers.

XL The laft deceit that I fliall here name is, -Their pretence of the mifchief of letting Sinful or, Heretical Kingdoms go unpuniihed, when lingular Retfous mud not eicape: Therefore there muft be a Supreme Power on Earth to correal or punifh National C'iiurchesor Kingdoms.

You

UJ3 3

You may find the Argument in Dr. S*wtU y

(Biibop Gumngi Chaplain, and Matter of a College in Cambridge) and many others.

This is fo plain dealing that one would think all Kings and Kingdoms Ihould eafily underftand it.

But I anfwer it. n Why will this pretended neceflity of correfting Kings and Kingdoms infer One Univcrfal Church Soveraign any more than ;>ne King or Senate over all the Earth ?

Perhaps youle fay, The Church is one, but Kingdoms are many. I anfwer, The whole World on Earth is One Kingdom of Cod, but particular -hurches are many. •

2. Kings and whole Kingdoms fhall be punifh-H as well as Angular Perfons: But only by God :he Univerfal King 5 or by permitted Enemies, put not by any Humane Superior Governor* Kings are under the Laws of God and they ihall ;>e judged by thofe Laws: If you lived in the due ,'xpedation of Death and Judgment, you would not think them infignificant words, that the Juft Univerfal Judge is as at the Door, who only can iudge Kings.

: 3. The Minifters ofChrift who know them, ind live under them, have fufficient Authority jo admonifh Kings and Kingdoms, and exercife ■faftoral Care of their Souls, by Preaching and Applying the Word of God 5 as their own Phyfi-(ians are fitted to take care of their Health, without fending to Rome, or over all the Earth for a Council of Pfayficians. What work thefe Uni-ferfal Rulers have made by Excommunicating Cings and Interdiding Kingdoms, Hiftory ac-taalnteth us: Ic hath not been fuch as fhould Gg ] make

make any Man long for an Univerfal Church Go vernoar of Kings and Kingdom?.

4. Thofe Foreigners that think Kings and Kingdoms Heretical, and prove ir, may renounce Communion with them without pretending to be their Governors.

I have thought meet here briefly to repeat our Controverfie, with the Reaibns and Deceits of the Uiurpers 5 our own Judgment is for true Ca-thoiicifm, even one Catholick Head, JefusChrift, one Catholick Church having no other Head or Soveraign, One Spirit, One Faith, One Baptifm, One Hope of Glory, and One God and Father of all: And that all Christians fhould live in Love to others.as themfelves, and in their feveral Churches under the juft conduct of their feveral Pafiors, keip the Unity- of the Spirit in the bond of peace, Eph.4-3. That they {hodd all know thofe that labour among them^and are over them in the Lord, and highly efteem them in love for their work^fakc, and he at peace among themfelves, I Thef 5. 12, 13. That the Kingdom of God is not Meat and, Drink i but Righteoufnefs and Peace, and Joy in the Holy Ghojt: And he that in thefe things fervcth Christ, is accept abk to Cod and approved of men, ( who judge as God would have them judge.) Rom. 14-17- But if God be forfaking the Weft as far as he hath done the Eaft, and dementation prdgnofticate perdition, the Kingdom abo^e fhali iiever be forfake;j. And we look^for a new Heaven and a new Earth, wherein dwelleth Righteoufnefs, And feeing all thefe things (liall be dijfolved, what man-ver of Per fans ought we to be in all holy Converfation and Godlinefs, looking for and hafiing to the Coming of the day of God! 1 Pet. 3. 11 3 I^ e

phap*

^

"hap. V. What a Foreign ^urijdichon by CeuH* cits or the College ofE/Jbops h > the Mask being taken off.

A T Ethinks Princes and States, and Churches, LVjL fhouldnot be cheated imoa (fate of Suh-?<3ion without ever confidering or examining v\m it is : And methinks no honeft Biihops bould be unwilling that it be truely understood.

I. Conlider what an Univerfal Legiflative Wer includeth. h plainly implyeth the^ iniuffi-iency of Gods Words and Laws to thofe Ends or which this power is pretended. Whereas his is the very point of the Proteftant Caufe as

i lifferenced from Popery, thar God being the mly Ruler of the whole World none elfe can nake Laws for the whole, but only fuch By Laws .'or their particular Provinces (as Corporations lo under the King) for undetermined Grcum-iances, in which Kingdoms and Churches may Greely differ-

II. By this the Peace of the Chriftian World jtfiH be laid on thefe variable Circumftances: As if all the World were bound to wear iiich Gar-

-jl'ientS as France or Englahdwtzx^ &c.

III. By this the Legiflative Power of every-Kingdom is taken away in all matters of Religion v which are our greateft things: ) For it is the 'hnmapotejhts only that hath the Legiflative Pow-Bf: At leaft no Inferior hath any but from and under the Supreme; nor may contradict them. Whereas even the Decrees of our National

G g 4 Clergy

t 4;6 ]

"Ciergy are no Laws with us, till the King (hall fi)2te them Laws.

JV. By this no Man can tell what degree of, P ower thefe Foreigners will aflume : As the Popes Ecclefiaflical Power is now extended to Tefta-ments, Matrimony, Adulteries, Church Lands, &c Among Christians to whom all things are iandtiiied, they may challenge almoft all. And when it becomes a Controverfie who fhall judge? Certainly the Supreme Power is the Supreme Judge of their own Rights.

V. I think it will oblige Kings, Lords and all, when Summoned to Travel out of their own Kingdoms as MalefacSors to anfwer what accufa-tionsare brought againft them. For certainly a Supreme Judicature muft have its Forum , where men muft be heard before they are Judged, and where all that are Summoned muft anfwer. Or eife Kings and Kingdoms muft become poor Subjects to any Fellow that the Foreign Soveraign will make his Chancellor or Legate.

VI. VVhokno&veth not how much the Government and Peace of the State will depend on the Government of fuch an Univerfal Church Go* •vernor ? VVhen they have Excommunicated the King, will not the Subje&s the more difhonour him, if they take the Excornmunicators Power to be Supreme ? What work hath the Pope made by Excommunications ? Kingdoms have been engaged in War by it againft each other? Yea Subjects againft their Kings? YqaSons have depofed r heir Fathers, as the Emperor Henrys Cafe acquaints us. Yea when the Pope hath not medled, Lilhfcps Councils have bafely depofed the belt of Jungs, as Lkciov. Tm Cafe tells us, and the En>

prefs

[ 457 1 . refs Maud's in En$\andp*c In ad or dine Spirituals 11 will fall into the Foreign Soveraigns handsi liey muft be the Soul, and Kings but the Bo-

! VII. It will unavoidably follow that Kings and kingdoms muft be fubjefted to Foreign Princes y this pretence of a Foreign Church Jurifdi&ion. or he knoweth little of the World that knoweth ot that to be true which Dr. Peter Heylw ( on le Creed', oftheCath. Church ) citeth out of j %rates y that fince Emperors were Chriftians all livings depended on their beck or will: Will not ley chufe Bifhops or Rule in the choice ? Will ot they over-rule the choice of fuch as are to be ?nt to General Councils; as King James chofe le Six that went hence to Don ? Is it not known hat it is the Excellency and Merit of our Clergy fp be obedient to the Kings Will ? And is it not )in the reft of the World? Therefore thofe rinces that can command the greateft number of ifbops, will be Governors of all the reft of the {Vorld, both over their Souls and Bodies. I VIII I defireit maybe well confidered whe-oer the Government of all Kings, for Soul and :lody, will not fall into the hands of Mahometans pd Infidels, or at leaft the conteft prove hard be-iveen them and the Papifts. For it is no (mall pmber of Bifhops that are in the Mahometans fominions? Turks, Moors> Perfians, Indians, &c *nd if they know once the advantage of numbers hey can make more when they will: Even one p every Chriflian Congregation. And as LudoU bm tells us of the Patriarch of Alexandria, that ay ignorant forry Fellow gets the place, that m -purchafe it by Favour and Money of the

Turks,

A!

i

K

C 458 ]

Turks,fo it is at Constantinople as to the over-ruling of the Choice.

But that's not the worft: But by our Subje&ers | Principles the five Patriarchs have fuch a Power in Councils, that it's no Council without them, or the greater part of them. And four of the five Patriarchs are Subjects of the Turk, and the Pope | is the fifth or firft). And will not the Turk then |[ choofe them,and fo be Mafter of our Religion,and ^ of all the Chriftian World ? Or if the Pope get \\ the greater Number of Bilhops the Matter will L not be well amended 5 as the Trent Council hath || allured us.

And when the Empire was over the Weft, the Emperor had a chief hand in chooiing Popes: i And who knows how foon it may be fo again, and % the new way of Cardinals be caft by ? And lb we! lhall be the Emperor's Subje&s. ;Jj

IX. We know already that the far greateft part | \ of the Bifliops of the World are lamentably Ignorant and Erroneous Men, and keep up Error and Diviiions in their feveral Countries,™*., m Greece^ Mofcovie, Armenia, Syria, Abajfia,8cc. and ill Italy, Spain, Poland, Hungary, Germany^ &C. And are

we bound to obey them becaufe they are the greater number ? In Council or out of Council they are the lame men. What Nation under Heaven hath Biibops juft of the Mind of thefe with us in England * or fo found and judicious as ours have been, and feme yet are > And muft our Eng-liih Bifhops give up their Judgments to an erroneous Majority abroad ? Is that our thankfulnefe to God ?

X. How little difference is it to us, whether e. g. Image-worihip , Tnmfabftantiaticn or any

Sin

C 4?9 I a be commanded us by a Council, or by the )pe ? or by him as Abfolute or as Patriarch of ; e Weft, and Primipium Vnitatis f XI- What can a Prtncipium Vnitatis fignifie in e Univerfal Church,but fome Governing Power d Unifying Prerogative ? Who buc the King i be Prtncipium Vnitatis in the Kingdom ? The •jeftion will not be whether the Pope (ball be je Univerfal Monarch, but only whether this I onarch's Power be Abfolute and Total, or U-[ ited and Partial with his Council. And Church-onarchs that have thefe Thoufand Years conque-i Church-Parliaments already may do fo ftill.

XII. If the Pope have not the Univerfal Su-eme Government in the Intervals of Councils : ere will be none. And if there have been none efe Thoufand Years (which muft follow their pinion that end it as the Sixth Council] why jpuld it be new made now ?

XIII. We know already that Grot ins and his >>rty are for the Popes Government in chief in e Intervals of Councils • but not Arbitrarily, it by the Canons. And I have after named yoa •jiukitude of Canons already, which we cannot wfully obey.

'[XIV. It will make an endlefs Conrroverfie in ie World, what Councils fliall be approved and beyed, and which not-

'XV. If the Pope muft prefide, he will have it lar him : He will not Travel to Syria or Armt-Ui &c. but they muft come to him : And wherever the Council is caIled,thenearettBifhops will

rry it by numbers againft the remote, who will

! few.

XVL None can expeft th?t the Pope as Patriarch

\t

C 4^0]

triarch and Principmm Vnitatis , will do his parj for nothing: And the riches of this Kingdom fe| little enough for the King, Clergy, and People! We cannot fpare that which Foreigners will ex^ pedt fand have done in this Land).

XVIL While the fame Man that is here ownedL as Patriarch and Principwrn Vnitatu y is owned aso|[ greater Power in Italy y Spain, Germany, and other! Lands, he will be {lengthened to bring us to Con-L formity with the reft; and in time to obtain all| his claim.

XVIII. Are Strangers like to be fitter Ju Jges o£ w

the Matters oiEngUnd,Armenia.Habaffiafec, thamjo the Rulers & Clergy of the feveral Kingdoms^vhoi know the Perfons they muft Judge, and cm heajt both fides fpeak, and examine Witneffes? &c

XIX. The old and famous General Councils were not called to Govern Foreigners and all the||n World, but only the Empire that called them : And why fhould the Church Government now be any other, than Collateral with the Civil.

XX I again and again fay , that we are Swori> by the Oath of Supremacy againft all Foreign Ju* rifdidiion. And by the Corporation Adt , tha VeftryAdt, the Ad of Uniformity, the Militiaft Adt, and the Oxford Oa:h, the Church andKing-1/ dom is moft folemnly bound, never to endeavour] | any Alteration of Government in Church o| State: And if fubjedting King , Kingdom , and]; Church to a Foreign Juriididtion , of fuch as pre-j tend to an Univerfal Supreme Lcgiflative and Judicial Power, be not an Alteration of the Government of Church and State, I know not what is:j; Nor what is National Perjury if the National Endeavour or Confent to fuch Subj.ediion be notli inch. Add

*

• [4*0 Add tcr^all this the unavoidable effeds of this oinionof the Univerfal Soveraignty,™*.. i.It en-geth the Owners of it to condemn all the Prote-nt Churches,becaufe they own no Univerfal So-raign,nor the Pope as Patriarch or ?rincipium Uriels : yea, and to difown almoft all the Churches the World befides the Papifts, as Schifmatical.

2. They muft Condemn all the Proteftant Marts who rejeded the Pope abfolutely , as dying r Rebellion.

3. They muft needs cenfure their own Princes d States as Rebels, who fubjed not themfelves this Ufurped Sovereignty.

4. They will pervert all the Scriptures for Uni-, and Peace, and Obedience , and interpret it, meaning this Ufurpation.

5. They will think it their Duty to ufe their ?ft Endeavour to fubjed all Men to theUfurpers. ' 6. They will lofe their due Charity to all that onfent not to this Subjedion, taking them for nemies to the Churches Unity and Peace.and Reels againft this Soveraign Power.

7. No wonder if fuch become grievous Perfe-itors, and ftir up Princes and Rulers againft fuch hriftians as Schifmacicks and Enemies of Peace 5 ind as Dr Saymll and Biftiop Gimng tell the world, that the meeting of fuch in worshipping itod are the Conventicles of Schifmaticks,and the Caufe of all our Plots and Divisions- .And if Obedience to this Vniverfal Sovereignty be (as they fay) 6e only Cure of Schifm, they mud hold all our ^arifh Affembliestoo to be Schifmatical Conveniens, whofe Paflors own not the Ufurpation. 2 8. Thus as the Pope hath been the grand Dp-idcr of theChriltian World,by fetcing up a falfe

Head

bt

0

[ 462 3

Head of Union, fo will thefe Men deftroy al Unity quantum in fe by fetting up a UfurpedSove raignty , and a falfe Principium Vnitatis ; and wil be the erand Schifmaticks to cure Schifm.

9. They will by a falfe uncertain Univerfai Law-making, not only make ChrhTs Laws iih futficient, but make Chriftianity a mutable, grown ing, uncertain thing \ when no man fliall be able no to know which are the Church Laws; and wheqj 5 the Volumes of them will be perfe&ed, and no ; more added.

10. When the Churches are thus Divided andlC Perfecuted, and found Preachers Silenced > the Perlecutors will be hardened in impenitency, fa-ilfi thering all their Mifchiefs on Chrift which they doity againft him, and making Chriftian Fidelity odiousj as Rebellion and Schifm.

And they will never be able in their way , fo| much as to fatisfie impartial men,how true Bifhops! may be known,and who ad ejfe muft be the Choofers of them 3 much lefs prove their Univerfal Sovereignty.

Chap. VI. the Grand Confequential Cafe, Wke* ther it be lawful for the Presbyters tofwear Obedience to thoje Bifhops, who profefs Subjection to the Foreign Jurifditlion of a Vni-verfal Sovfraigntyl or for the Teople to live in Obedience and Communion with the Presbyters that do fo ?

1

Wifli this Cafe about fuch Subje&ion 2nd Communion may never make the fecond

C 46; 3

>reach between Conformifts and Nonconform^ ouch wider than the firft is made,

I. Suppofe the French Biihops will abate Ido-atry, Owning Tranfubftantiation , Adoration of he Hod, and of Saints and Images, Latin Service, vill allow the Cup in the Sacrament, PrieftsMar-iage, leave indifferent all other things that are lot above Four hundred Years old, £»• Whether s it lawful for the Proteftant Miniftersand all the eft to Swear Obedience to thefe Biihops, and to he Proteftant Laity and all others to joyn in their Communion ?

1 II. Suppofe Archbifhop Bromhall profefs fubje-fton to General Councils called and moderated *y the Pope as Prefident, and to the Pope as Prin->ipium unkatis Vniverfalis and Patriarch of the Weft ; Or the Biihop of EM profefs fubje&ion to

Foreign Univerfal Jurifdidion, Is it lawful for £he Biihops to Swear Obedience to that Arch-fbiihop, or the Presbyters to fuch a Bi(hop,and for the People to be fubjedt to fuch Presbyters in Communion?

III. Suppofe fuch Biihops would abate the Pref-byters (a while till they are ftrengthenedjthe Oath or Promife of Obedience, is it lawful to receive jOrdination from fuch Bifhops, and live in fubje-|dion to them and Communion ?

§ 2. The Cafe is of great moment, and very tenderly and warily to be handled.

L On one fide, If no Promife or Oath be required, nor any pra&ice in it felf unlawful, many will think it hard that they mult feparate from a whole Nation or. Diocefs for another man's Sin, which they con fen t not to? fpecially if it will caft them out of their Miniftry and Maintenance.

They

• [ 464 ]

They will think, his guilt Iyeth only on himfelf. , Elfeonemanmay over-turn the Liberties of 2 i whole Diocefs or Land by his own properdin.

II. Yea if the Oath or Promife be put on them for Obedience but in Ileitis & honefiu^ they will think the cafe doth little differ •, as long as they confent' not to a Forreiga Jurifdi&ion.

§ 3- On the other fide, If all men muftormay j obey them that profefs Obedience to a Foreign I Univerfal Jurifdidtion, may not one or two, or a tew Biftiops fubjeft the Kingdom to Foreigners at their plealure ? And that the more dangeroufly^ j becaufe without any noife or notable alteration, ! and fo without refinance? It is but the Primate or Archbifhops, or Biftiops, profefTing fubje&ion to ! the Pope or Foreign Soveraign, and the thing is f done. The Biftiops being fubjed to the Pope, or j| other Ufurpers, and the Priefts to the Bifhops, and the People to the Priefts, are they not all then fubjed to the Foreign Ufurper ?

If the Kings Army in the days of//. 5. or Ed. 3. in France , were to be hired over to the King of France, what need he more than that the General or Field Officers Swear fidelity to him ? And that the Captains be fubjeft to the Colonels, and the common Soldiers to them ?

When the Kingdom was in continual War between King Stephen and Maud the Emprefs, and between the Houfes of Tork. and Lancaster ■, the people were not ufually Sworn on either fide : But the Biftiops and the Barons did Swear and Unfwear, and Forfwear, and Change fides as their Interefts led them, and this was the mifery of the Land.

§ 4. And yet the Cafe would be much cafier if

only

D \y the King c g. of Frame fhould fubjeft him-

to Foreigners, and forbid all co preach and

Sickly Wo'rfhip God that will not Swear Al-

iance to him, and obey him as their King.

> 5. In thefe dreadful cafes, we muft diitin-

1. Between fuch a Bifhop as is a Member

1 Proteftant Nation, and who turneth againft

tl • Law of the Land and the Confent of other

lurches, and fuch as would draw the whole

nd with him, or is but one in a common Re-

It

i. Between a Minifter who was Ordained and >je& to the Bifhop before he revolted, and one ;t is Ordained and fubje&ed to him after. ?. Between a Bifhop whofe revolt is profefled* i one that denieth it, or keeps it fecret. $. Between living peaceably, and owning the ht of the Bifhops Authority. . Between obeying him as a Magiftrate and a Church Paftor.

5. Betvyeen'obeying him as ameer Bifhop, and jfhe Subject of a Foreign Power.

7. Between obeying fuch a one when the lurch accepteth him, or -when he is but an insider againft their confent.

8. Between fubjedlionin neceflary cafes vfhere j better can be had, and in cafes unneceffary Jiere we may have better.

<§ 6. And I iball fpeak my thoughts as in i eadfirl cafe in thefe Conclulions

I. IftheBiihops revolt to a Foreign JurifdidH-1 be unknown, it maketh not thai: Obedience

him unlawful which was his due.

II. If a few Bifhops revolt to a Foreign Ufur-fejir's eafie to fee that no one- (hould follow thenr

H h againft'

againft the contrary judgment of all the reft in the Nation, and fo forfake the National Concord.

III. If one or more Bifhopsbe known to revolt to a Foreign Soveraign, a Minifter is not bound therefore to renounce Communion with all the Chriftians or Churches in his Diocefs, who are! innocent: No nor with all that renounce not Con* munion with him: For we know not whether they know his cafe, and have had means to un-derfknd and do their Duty.

IV. SofarasaBiiliopexercifeththe Power of the Sword as an Officer of the King, we muft obey him though he be a PapifU in all things which he hath true power to command.

V. Oc£ that was Ordained by him before his revolt, may go on with his work and live peaceably, and not openly renounce the revolting 6 ihop, till he have a particular Call, for the Churches fafety or the prefervation of his ow innocency.

VI. If a man be neceffitated to live where no if other Miniftry or Chriftian Communion can J)* had.; one that renounceth the Bifhops Subje&ion toawllniverfalUfurper, may yet be fubjeft tdt him, and receive Baptifmfrom him, or admini-j 1 iter it and other Ordinances of God in his Dio-j cefs, and acknowledge his Office fo far as it is de-f fcribedby Chrift, and conveyed by juft means! and hath the confent of the Church.

A mau may have two Commiflions to one Of« fice, of which one is currant and the other null II If one that hath Chrifts Commiflion, fhall alfJ] take one from a Forreign Ufurper, the latter if] void, and the taking of it is his heinous fin ; bull it doth not nullifie all his Administrations to thejl

Church*

m

r 467 a

arch 5 becaufe his better Comrniffion may (0 (land good, as that his Baptizing, Ordination, other Adminiftration.of Gods own Ordi-:esfliallnot be null. And therefore we ufe to Rebaptize fuch as Papifts Baptise, nor Re-iin all that they ordain to the Miniftry in ge-■ il.

r IL But it is rather a Duty to forbear alf irch Affemblies where no other can be had, I to profefs confent to a Foreign Ufurpation, j retended Univerfal Soveraignty. For no fin t be done on pretence of neceffity, nothing g indeed neceflary which nttift be got by fin-neans.

III. If a Nation (a* France) be fubjedt to iLlfurpers of an Univerfal Soveraignty, or if a; .on (hew themfelves to be defigning fuch a action, or if one Bifhop or more declare hfelvesfor it, It is the Duty of Minifters o-y to difownand oppofe fuch attempts, and or-

Eily to difown the proper Church Govern-, Ordinations and Communion of fuch Bi-s: And it is the peoples Duty to difown the •i>ralConduct of fuch Minifters as openly fol-ithem.

d>r, i. The defign of this Univerfal Ufurpa-jis Treafon againft Chrift, by fetting.up men pffefs his Prerogative, and pretend to be his :jrs or Chief Subftitutes without his CornmiiG-j And it is a defign to divide all the Churches ilfe means of Union •, and fo to cafe them all

that miferable War which the Romanifcs ) Thoufand years have done*. And confe-itly to introduce an inrolerabfe corruption of

p!ine and'Worlhip, Doctrine and Life And Hh 2

[4683

no man may lawfully join in fo wicked a defigm nor be fo much as neutral: If with fingle For] nicators, Railers 5 Drunkards, &c. we may not eat in familiarity, much lefs with fuch Subverted of the Chriftian World. N

2. And no Chriftian is aftually a Church-memj ber under any one as his Paftor, without mutua ! Confent: And it is not lawful to confent to take \ ' Traytor againft Chrift and the Church for ok * Paftor : He that is no Paftor fhould not be take? ° for a Paftor: But if he either want any Ejfemim

Qualification ( as to be Chrifts Minifter for m}

churches good, ) or the Confent of the Flock he if' 1 no Paftor to them.

3. Therefolutionof die Cafe againft Martiir

and Bafilides by the Carthage Council with CypnJuP. fully decideth the Cafe 5 proving by Scriptu# and Reafon if the people forfakenot an uncapabliF Bifhop, though other Bifhops are for them, the! ou greatly fin againft God : And thofe that were b# [ Libellatick, came far (hortof the guilt of the Uf niverfal Ufurpation-

4. And it is not the danger of fuffering .tha , iin will juftifie Subjection to fuch Defigners: Fc^ buffering mu ft not feem intolerable to Believers None are true Chritlians but difpofitive Masf |j ryrs. M[

5*. Many old Canons were made againft Prejjf byters Swearing'or Promifing Obedience to Bi ihops, as a thing dangerous to the Church 5 raucj more is it finful to do it to fuch Church En^ mies.

6. And Magiftrates commands will not exctii it, becaufe it is a thing, forbidden of God, an which no Man hath right to command.

IX. TH

er.

U«9l

IX. The reftri&ion of C in Ileitis & how ft is j aketh ir not lawful to Swear or Promife Obedi-t ce to fuch. i. Pecaufe even to iubjett our Ives to Usurpers is not licit um ant horn ft urn tho' ey command nothing eife but good. 2. A awful Ruler muft be obeyed only [ m Ileitis &-wftis ] And a Ufurper muft not be as much vned as a Lawful Ruler.

If an Ufurper fhould kt up ih EngLnd, and ouId falfly pretend the Kings Commiflion, and vould JbJlicite theKings Army to take Commiffi-,)s from him, a Loyal Subject might be deceiv-'by him, believing that he had the Kings Com-liffion when he had none: And might at once

true to the King in Heart, and do the things at Tray tors do. But if he know that he hath

neof the Kings Commiffuan, but raifeth Arms ^ainft his Will and Law to ftrengthen himfelf, ^ery Subje& ought to renounce him, and to re-f )unce the Commanders that follow him, and either to Swear Obedience to them in Ileitis & fefiis y nor yet to bear Arms under them. And lis is as true of a Parliament or any Senate as of ;ringle Ufurper, (hould they falfly pretend that je King or Law doth make them th&Go-?rnors of the Kingdom, and fo Ufurp the dngs proper Power ? And fpecially if the Total pgillative and Judicial Supreme Power be abfo-itely in the King alone, as it is in God and Jefus jhrilt ; which I add becaufe fome think they &ay lawfully be fubjeci to thofe Bilhops that are ^bje&ed only to Univerfal Councils or Church arliaments io they do but diiclaim the Roman apacy.

X. Though fome may think that fubjection to

L 4/ u J

a pretended Univerfal Council may ftand wit, Loyalty to Chrift, becaufe fuch a Council is !l Chimera, or Non Ens, and never will be in thl World, and fo can do no harm, (as one may bij true to the King, who yet Sweareth Obediencfl to an' Aflembly of Mortal Angels, ) yet the cafilu is otherwife. For, r. Thefe Men that profeflL Subjection to Councils, cannot be fuppofed tt-L, take fuch Councils for Chimeras or things impoffijj ble, without being taken for mad Men. There-] 1 fore it is not a true General Council, but fome^i thing poflible that they mean : And they ufe t< fay themfelves, \Lor as General as can be well had. J] So that fuch a one as that at Trent, or as they wiljL call General ( as they do the old Imperial CouMJ tils) will ferve their turn. E

2. And let thean difclaim Popery never {K loudly, they mean ftill that the Pope muft be the ordinary Caller and President of thefe Councils!/ and the Chief Patriarch and Frincipium VnitatM^ Vnivcrfalis: And fo all will come but to a limiteK Popeinftead of an AbfoluteOne ? And is he noK a'Monarch though he muft Rule by Law ? FoK they intend not that there be no Catholick ChuitlH all the time that there are no Councils 5 and thereB fore they intend fome Unifying, ConttitutiveB Executive Supreme.

' XL Obj. But if we may not own a. Bijhop tham fuhjetleth himfelf to the t'opc or other Foreign VfarpcM of Vniverfal Government $ then if the King be a Pom pi ft it will fellow that we rtmfi not be f/ihjecT to himX ■Which all Frotefiants conftfs to be falft■: Ergo, fo M the Antecedent a.* ofBiJhops.

jinf I deny the Confequence, fpeaking only 1 of fuel a Kings Re ] igion. Nero Was a Heathen, j J . *..-.... anc J j

C47i 3

,nd kwas lawful for Christians to be fubjecc to iim, for Confcience fake: But it was not lawful o fubject themfelves to Heathen Bilhops (a con-radiction.J A Heathen may be Gods Minifter o preferve the common Peace, and Execute the .avvsof God in Nature, and rhejuft Subordinate jiws: But theOfficeofaBiihopconftiiech in a-other matter, viz* In teaching the true Doc-rine and Laws of Ohrift * and. guiding the "hurchby them, and keeping out all that is a-ainft them. And therefore no other man can be Bifhop that doth not this as to the EfTentials. f the King command us to be Papifts we muft 'ifobeyhim: But if he command us to do things ood and lawful, we muft obey: True Chriftia-ity isEffential to a Bifhops Office, but not to a Cings, as King.

i But if any puc the Queftion, C Whether a Ruler fa Proteflant Kingdom, who taketh himfelf bound !y the Laterane or other Council on pain of Damna-''•on to deftroy all his Kingdom that will not for fake heir Religion, be Publicus Hoftis ? And whether by be Law of Nature every Nation have a right of felf-defence againfl open Enemies i I meddle with no

lich Cafes as thefe.

XII. To conclude, I advife all Chriftians to ive peaceably in their places, but to take care vhom they trufl with the Paftoral Conduct of heir Souls; and not to be feduced to enter into

Confederacy, againft Chrifts Prerogative by a-\y pretences of Humane Authority, or Catholic!^ Umty, which really are againft Divine Authority, ind the true Unity of the Church in Chrift: For J thoufand years experience ( even by our Bilhops confdlion who own but the Six firft Coun-Hh4 cils)

i

S 47 2 3 jcils) have told us by the fad confufions of thci Chrift ian World, that fueh Pretenders to Unity, in a Humane Univerfal Soveraignty have but}

■£cmfed divifions and offences contrary to the -dpofio+\ fll ileal Dottrine, not ferving Chrift,but their own bellies^ and by good words and fair fpeeches deceived the hearts of the fimple.

Our Unity confifteth in One Head lefus Chrift, One God, one Body or Church of Chrift, one! Faith, one Baptifm, one'Hope, one Gofpel and; Univerfal Law of Chrift •, and that we live infl Love, and Peace, and Order, in Learning and ia Worshipping God in feveral Congregations unde their refpe&ive Guides,as confenting Volume 2nd that the conjun&ion of fuch under Chriftia Kings, makes Chrjftian Kingdoms; where by th Counfels of Paftors in their own Dominions,the may keep that Church-Peace and external Order which is left to the truft of their determination jjj and that in cafes of need, the Counfel and Help oi Foreign Churches be defired ; and that Comma! niori in Chriftianity be profefted with all the true} Chriftian World; and that we wait for perfectI Unity in Heaven. But that Princes and Kingdoms j be not brought under a Foreign Jurifdi&ion, (Tpel dally if pretended Univerfal; inftead of Foreign i Counfel, Communion, Peace and Aid.

Chap. VII. Of thefecond Fart of the Defign % to bring the Papifis into our Communion, as they were in the] beginning of Queen Elizabeths Reign.

f J "TV- Heylin faith, That this was much ofij JLy A. BifhopXWs ckfign, and that it was :

in

[ 473 ] order to this that he made the Changes which i made. And Dr. Burnet faith, That even Queen 'izabetb thought that if fhe. could fome how ■ing all her Subjefts into one Communion, tho' • different Opinions, in one Age they would )me to be of one mind : Ana therefore (he was firous to have kept up Imrges and other fuch .lings in the Churches, till the realons and impor-mityof fome Divines prevailed with her-$ 2. If this be done, it muft be either by the apifts turning Proteftants, or the Proa.rants irning Papifts, or by meeting -in fome third : tate of Religion between both, or by continuing l the fame Church-Communion without change f their Religion.

§ 3. I. Ifthe.Papifts come into our Churches

:>y Converfion, it is not then Papifts but Prote-

ants that come in. There is no true Proteftant

lat is not earneftly defirous of this. But bare

coming in to our Churches and Communion, is

ftpt a renunciation of Popery.

/ . § 4. II. That the Proteftants fliould turn Pa-

iifls for,Union, is not openly pleaded for by them

ifhat we have to do with : The name of Papifts

ht j y earneftly difown.

§ 5. III. Ifitmuftbe by meeting in fome 'middle way, it muft be by a change in the Papifts, or by a change in the Proteftants, or both.

1. If the Papifts change any thing of theirs, it imuft be either'the Effbmials of Popery, or alfo the igrofler errours and fins which are its moft corrupt Integral part, or only fome mutable Accidents or lefler faults and errours. •

1. If the Papifts hold full that there ought to be one liniverfal Sovereign Power of Legillation

and

C 474 1

and Judgment under Chrift on Earth, and tru; either the Pope himfelf, with a General CouncI or a Council where the Pope is Prefident a Prwcipium Vmtatis , is this Soveraign, this is tb Eflence of Popery continued.

2. If the Papifts ihould quit this UniverGj Soveraignty, and yet hold their other groffef Errours (as Tranfubftantiation, Image-Worfliip Praying in an unknown Tongue , forbidding x\ read the .Scripture tranflated, and fuch like) Th would be ftill Hereticks, though not Papifts.

3. But if they only retain iome tolerable Er rours, we fhould be willing to receive all fuch tc our Cofnmunion.

2. If the change muft be in the ProteftantSj tvhat is it that they muft change ? If it be anjj Truth or Duty which they foriake, or any Sia which they muft commit, they cannot honeitly fd change.

But if it be any Errours cr Sins' that we muflj forfake, that is a very defirable Change. Some| men do ignorantly charge fome Errours on thei Papifts which they are not guilty of; or lay the! Errours of fome few upon the mod: Some make Errours which are bnt de nomine to feem to be dere I and leffer Errours feem great: Some take diversj 1 Truths to be Errour : And fome are ready to call! Tome lawful Cuftoms of the Papifts, by the namel of Popery, and Antichriftian : Some would deny! Papifts the common Civilities and Liberties whichi are their due. Axil fuch things as thefe we would have changed. And if altering any indifferent Practice of ours, would win them from their Errour to the Truth, we fnould fo become all things to all men, to lave fome. 1

S*.

C 47? ]

§6. IV. But ifPapiftsmuft come to our Churches whilft Panifts without any other Profeflion of i Change, I. If ic be but to hear Sermons, which -leathens may do, and if they voluntarily do it, ; know few that will be againft it. 2. But if ir 3e to our Sacramental Communion , I have thefe [teafons following againft it.

§ 7. I. Local Prelence v ill make us really no ■nore of one Church if different Religions make is uncapable, than if we met at feveral places : furks and Hereticks are not of oar Church , if jhey (hould receive the Sacrament with us, if they •enounce not t^ieir Infidelity and Herefie, if it be mown*

j II. The Bidiops fay now that the Conforming whofe hearts are againft Conformity, are ' ( Tiore hurtful and dangerous to the Church than :he Nonconforming, as ufing the publick Encou-•agements againft them. How much more will •Papifts be more dangerous among us, than without our Churches ?

j III. It wili be a Prophanation of God's Ordinance to give that Sacrament to an uncapable per-■!x)n : And if they be forced againft their will to Communicate, the Prophanation will be the greater : The Sacrament deiivereth to the due Receiver a Sealed Pardon of all Sin,and a gift of Chrift, 'and right to Salvation ; And unwilling Perfons ^re utterly uncapable of thefe-, willing confent even to the fcrfaking of all for it, being the con-jdition.

] IV. It muft be grofs hypocrifie and diflembling ■jin the Papiils to come ro our Communion. They pke Proteftants for Hereticks, and Proteftants ;take them for Hereticks; And their Do&rine is

againft

L 47& ] againA admitting Hereticks to Communion. Thcj muft hear with us their own Do&rines and Pra difes condemned --, and they muft hear ours aflert ed, which they abhor. And what Peace will thi hypocrifie keep ?

V. It will tempt the Preachers to give ovei Preaching againft any of their Popifh Errours when they know how offenfive it will prove tc the Auditors: And fo the Proteflants alfo will be wronged ?

VI. It will overthrow all ferious true Church Difciplinerwhen ourChurch Communion is croud-cd with men that hold the fame Principles which Proteflants take to be Heretical, fnd Treasonable againft Chrift^and pra&ife what they call Idolatry,; and are indeed of another Church , and under aj Foreign Jurifii&ion. How can our Church Go-i vernours cenfure, and caft out any others that b^ not greater Sinners than thefe men whom they] would draw in ? And what a Church will that bd that taketh in all Sinners not wcrfe than thefe ?

VII. How will it look in the Eyes of God, and] all juft Men, that our Church fhould ipfofatto Ex-j communicate all thole Proteflants, how Learned, j Pious and Peaceable foever, that do but fay that any thing in the Church Government, Liturgy, and Ceremonies is gnlawful,according' to the Can. ,5,6,7,8. and filence Proteflants for fcrupling Sub-fcription or a Ceremony, at the fame time offer Communion to all the Papiiis that will accept it and come in?

VIII. It will unavoidably caufe a far greater Schifm in the Church of England than hath yet been made : For it will drive out the beft, if not the greateft part from its Communion ; c * n they

think

hink that fuch men will Communicate with the spirts, meerly becaufe they come into our Chur-hes, who have charged them with Antichriftia-lity, and fuch a Mafs of Herefies and Errours as ave done Bifhop Downame, Archbifhop VJlxr, Bi-hop Morton, Bifhop Hall, Bifhop Jewell , Bifhop arlton. Dr. Whitakgr^ Dr. Wilkt, and a multitude :)f fuch ? Will they joyn with them that have :harged them with Idolatry, as Dr. Reignolds, Dr. Stillingjleet, &c. have done? What though hey commit not Idolatry in our Churches, will that expiate the guilt of all the reft ?

IX. Will this do more to Convert the Papifts, or to Confirm them when they hold us to be no Church, they will not take themfelves to be Con-ftitutive Parts of the Church they come in. To

: tell; them that all their Errours and Sins are no greater than are confident with our Communion, and when we (hall tell them that their Roman Church is a true Church, and we come fo much over or nearer to them, fure they will rather look we fhquld come one ftep further , than that they fhould come to us.

X. If we think it hard to keep out Popery now, how much harder will it be when they are one Body with us, and have the mod familiar Converfation with us, and ftand on equal terms. When masked and Church- Papifts have ferved them moft eifeftually.

For my part I fear no mans Cenfure, for my open profeffion, that I hate all Cruelty to Papifts or by Papifts 5 and that_ I would have nothing done to their hurt, unlefs our own neceflary defence againft their hurting us, will hurt them. And I am fo far from defiring that they may be forced

to

■

£ 473 3

to our Communion , either by the Writ de Exl commumcato Capiendo , or any other way , that | would noc give them the Sacrament if they voluntarily came to it, without profefllon of a change of their Understandings, Hearts,and Lives. . « the two Parts of the Defign Conjunct (i .<ub-jeUing the Church and Kingdom to a Foreign Ju-nidiftion, 2. And opening our own Church Doors wide enough for the Papifls, to come in, and be unbodied in our Communion) be the way to v." ure or keep out Popery, Iconfefsl am miftakenitf

Chap. V/II. Why the Papifls abating their Innovations of the 14 Four hundre/fears, or keeping them to themfehes , will not make a Coalition lawful, as Archlifhop Bromhall thought.

§

it A S to their keeping them to themfehes and mi m m 'l"^°f'% the >» °» «*, it leaveth them ftil as guilty of Rebellious, Heretical and Schif-maticaipaarineas before: and as Antichriftian SW'ft™ 61 Soveraignty, orLegifla-tive and Judicial Power i And therefore uncapable

t^Unfn™ '» r° rethan -an ^PenitentMurderer is of Church Communion.

§ 2. And there are not a few nor fmall Matters

Protedants w.ll never Unite with And though Hrft 8?ve us fo much quarter as to fay, that It u the Authority that n,»jt nleff.rtly be owned «nd not the Canons if thac Authority will change

them*

C 479 ]

| em, I. It is the ufurped Authority that we moft fibwn. 2. And we have no affurance what Cams that Authority will change; And Mr. Thorn-ke% Mr. DodwelL\ and fuch Mens great rule of

nity is, that none of us muft queftion whether iy of the Canons of that Authority are contrary

God's Word, nor appeal to God and Scripture 4 ;ainft them. (Multitudes of Papifts themfelves Enounce fuch DocirineJ

"§ 3. I. And firft, All this is built on the Sand : Jiave largely proved long ago in feveral Books, at it is impoffible for them to certifie us who we this Authority ?. Who it is that we muft hear

the Catbolick Church, and take Universal iws from, when there is no General Council ? r what Councils we may be fure are General or hat not ? (Befides none were General .but of ne Empire.) When they condemn each other : id when each call the other Heretical or Schifma-cal ? and when as Great a Number were at one

at the other 5 and the fame Authority chofe and tiled both forts ? How (hall we know which We mft obey ? Is it by Scripture, Reafon or Autho-ty of Councils themfelves, that we muft Judge ? hey cannot tell us.

§ 4- II. (The Caufe which I am pleading a-ainft is expreft by their Champion the Lord Private of /r£/W,Archbilliop Bromhall, in the words )recited, viz., C" To wave their lafi Four hundred j years Determinations is implicitely to renounce all the \ neceffary Caufes of this great Schifm : And to refi \fatisfied with their Old Patriarchal Power and Dig" ! nity, and Primacy of Order (which is another part

of my Proportion) is to quit tke Modern Papacy , i both Name and Thing^\

By this we fee what the Proteftant Charch of England muft be ? or elfe be Schifmaticks in the! Judgment of thefe Learned Men.

I will here tell you why this will never Unite us, and why the old Church of Englifti Prote-ftants could not clofe with Rome on thefe mens terms.

§5. I. Salmafim de Ecclejiis Suburhicarils circa fnem granteth them that by their Imperial Confti-tutions the Biftiop of Rome was not a meer Patriarch, but more than a Patriarch, zCaputEcA clefia : This was not Chrift's Inftitution, but the* Emperoursand their Clergies in one Empire. But; call it Patriarchal or what you will, it containec fuch Power as (Chrift having not given and Dead j men of another Kingdom being none of our Ru-vi lers) we are not obliged to obey 5 nor indeed law-i fully can do.

1. A Patriarch and Primate hath fome degree 1 of Governing Power, or elfe wherein doth hisi Primacy confift ? He calleth Councils, Prece-deth,^r. And if he cannot command Archbifhops,* how can they command Bifhops? And if they are? not Commanders of Biihops, why do our Englifhl Bifhops in their Confecration Profefs, Vromife and\ Swear all due Obedience to the Archbijhops I And] i. We cannot yield to bring England under thd guilt and brand of Perjury, by fubmitting to the] Foreign Jurifdiction of a Roman Primate or Pa-j triarch,contrary to the Oath of Supremacy. 2.We] know already how many falfe Doctrines and Pra-j dices the Roman Church and Patriarch have] efpoufed : And we can no more receive all thefe] JJrrours from a Patriarch than from a Pope.

§ 6. II. But we will freely confefs to you that]

ii neither are nor can be fuch a fore of Prote : as the Regnant Church of France is, which' > fecutech the Proteftants, nor asthefeMencal-t the Church of England in fuch Propofals would i * us be.

\ will give you a Catalogue of fome Determi-i ions of above Four hundred Years old, whicjh?

Church of England before BifllOP Laud could

receive.

i 7. I. Mr. Thorndikf alfo confenteth to reft in 5 Canons fent by Pope Adrian to Carol. M.abouc .773. And C. 23. ex Clem, is ^ That Arch-•ijhopy Presbyter or Deacon taken in Fornication^ {erjury or Theft , &e depofed , to #o£ Excommu-^cate7\ ,

j I. Can. 28. is [7W ^ Bijhop who obtaineth & trch by Secular Power be depofed.'] And yet we

called Schifmaticks for not obeying ( alas, I $ not name the things) the Bifhops that- have py Score or Hundred Churches by Secular ver. And muft we Unite in this ? II. Can. II. is [Condemned Clerks {hall never be ored, if they go to the Emperour.~] And tliuft we nfederate againft fuch Bifhops in England ? V. C. Laodic. there recited }3. is that \_Nom \y with Htreticks or Schifmaticks} : When we pwing how the Roman Party'are counted (afc r'beftj Schifmaticks by GreekapSyriarisand Pro-jants, and all thefe counted Schifmaticks. by pi it will be but Sthiim, to feparate from al-jft all Chrift's Church on Earth as Schifma-

So , . . . •

Ex Can. Sard. 2. [That a Bifiop that by Am* on, changcth his Seat, pall not have fo much as y Coi^mun?cn 5 no riot at the end, .

r i yi.&

§

VI. Ex c. Afrk. c. 15. That there be no Re ordaining or Tranflation of Bifliops.

VII. No man mud receive the witnefs of a Lay man againfl: a Clergy-man-

VIII. The Second General Council at Nice fat| teth up the Adoration of Images, curfing all froi Chrifi with Anathema that are ag^inft ic,or doi of it.

IX. Even the contrary Council at Conftaminop\ of 338 Bifhops anathematizeth all that donci with 'a fincere Faith crave the Interceffion of th Virgin Mary as the Parent of God and Superio to every Creature vifible and invifible. And 1 that confefs not that all who from the beginnim to this day, before the Law and under the Law and in the Grace given of God, being Saints, ar venerable in the Prefence of God in Soul al BODY, and feek not their Interceptions.

Yet they conclude with the Cone Nice 2. Tlij Chriff'*s Body Glorified is not proper Flefh, Def . 7. jd

X. The faid Second Council at Nice faith [£ty ry Election of a Bifljop, Prieft or Deacon which is m$ by Magifiratesjha/l remain voidjoy the Canon whicj; faith Ufany Bifijop ufe the Secular Magi fir ate to o< tain by them a Church, let him be depofedandfepari ted, and all that Commnnicate with him7\

Thus our Englifh Bifhops and Parifh Minifld are depofed, agd all their Communicants to if Excommunicated. ^

XI. Ibid. Can. 4. Thofe that for Gain or A$ dion of their own (hut out any Minifters, or f the Ternples, forbidding the Divine Miniflry, fliarply condemned ( which would fall on Silc cing Bifhops).

XII. Can. 15. Forbiddeth one man to have ti

Churcl

C 4»J 3

Churches, which would break cur Clergy , specially the Biiliops that have" Hundreds.

XIII. Can. 7. Forbiddeth any Temple to he -onfecrated without Relids, and ordered] Temples that have no Relids to be put down.

XIV. A Council of Bifliops in France depofe :he beft of Kings, Ludov. Pins.

XVi Another Council at Jquifgrane depofeth

Lotharios.

XVI. Theodoras Council at Conftantinople is a-;ain for Images.

5 XVII. They fo far deceived Kings,that Carohu laivns in a Council at Tullum faith, That no man nay depofe him without the hearing and judgment $f the I$ifl]Ops,who are called the Throne of God, »y whom God decreet!] Judgment, and to wKoiii ;e fubje&eth himfelf.

k XVIIL An. 868. In a Council at Rome under Uadrian 2d. to detect the Thieves in Monaite-les they are to be madereceiveChriffs Body and Ilood.. . . .

< XIX. An. 869. The Constantinople Council called by the Papiits the 4th, and the 8th General ne, C. 3. Curfeth thofe that think Images are ot to be Worfliipped with the fame honour sthe Gofpel, as teaching by colours what the icripture doth by words J faying, [They (hall not ?e ChrifFs face at his fecond coining that adore ot his Image. Yet C. 8. They depofe Bifhops that made med wear to be true to them. (And fo our Bifhops huft be depofed for the Oath, of Obedience :6 hem/)

1 XX. The C. 11. is that [All Biiliops bearing

ft Earth the Perfoo and Form of the Celeftiaf

Hierarchy (hall with all Veneration be worshippedj by all Princes and Subjeds; And fhall not go far j from Church to meet any Commanders or Nobles* j Nor fhall light from their Horfes like Supplicants' or Abjeds that feared them; nor fall down and | Petition them: Elfe the Bifhop fhall be feparated! a Yean from the Sacrament, and the Princes,! Dukes or Captains two YeafsG Is this like the' Law of Chrift ? Are all Princes under it ?

XXI. C 12. Princes as -Prophane may not be-Spectators of that, which Holy Perfons do: and; therefore Councils are held without them.

(Who would think that our Bifhopsor Priefl^ could fubfcribe to thefe, and to the 39 Articles^ and theOath of Supremacy-alio ?)

XX1L Can. 14. faith, [ That a Lay-man (fill have no Power to Difpute by any reafon ofEc*

clefiaftical Sanations, For though a Lay-maq.

excel in the praife of Piety and Wifdom, yet he is a Lay-man and a Sheep,and not a Paftor : But| Bifhop, though it be Manifeft that he is deflitutl of ALL VIRTUE OF RELIGION, yet he a a Paftor as long as he exercifeth the office of a! Bifhop: and the Sheep muft not refift theShepj herd J Princes and Parliaments muft note this. J

XXIII. An.%76. A Concilium Tit in. maketl Charles Emperor againft Lttdovkm, the Popes exl prefly claiming the Power of electing, approving and making Emperours as his right. And Stephm 5 alias 6- with Bifhops and Lords depofe the Eni perour (Carolm trajfm) after, as too dull. An| the Pope telleth the Emperour Bafd , that th Sacerdotal Dignity is not fubjed to Kings, an that Kings are authorized to meddle only wit worldly Matters, and Popes and Priefts with Sp:

ritm

US) 3 . . '

ritual •, Therefore their Place is more excellent

:han Emperours. as Heaven is above Earth. And

:he Dilcibte is not above his Lord.

m XXIV". #». 888. A Council at Men& faith,

[That a King ruling impioufly and unjuftly, is a

tyrant and not a King.J ^e]

^ XXV. ibid. Whereas Clergyni i were accu-

ed forgetting their own Sifters vnth Child, it

vas decreed, that no Presbyter accufe a Bifhop,

or any Deacon a Presbyter • And that no Prelate

•e Condemned but under Seventy two Witneffes,

nd that the chief Prelate be Judged of no Man ;

\nd a Cardinal Presbyter under Forty two Wit-

fcffes, and a Cardinal Deacon under Twenty fix,

id Sub-deacons, Acoluthes, Exorcifts, Readers;,

)oor-keepers,. not under Seven Witneffes, and

il thefe without Infamy having Wives and Chil-

ren- (Ofecure Wickednefs!)

i.XXVI. Ibid. The Puniihment of one Murder-

Jg even a Prieft is, To forbear Flefh and Wine,

y not to be carried in a Coach, and not to come

* Church in Five years, nor to the Sacrament

i Twelve.

\ XXVII. M.%95- In Concil. Tribur. IftheBi-

jop command the people to meet in one place,

"id the Magiftrate in another, they muft obey

e Biihop, and not the Magiftrate : He and all

s Company (hall obey the Biihop.

|C. 10. No Bifhop {hall be depofed but by

jjwelve Bifhops, nor no Presbyter but by Six

jifhops.

XXVIII. An. 912. A Council at Confluence de-lee that none Marry within the Seventh degree.

XXIX. An. IC49. Leo 9th and his Council of {fhops iit at Rhtmes 5 though the K;ng forbad

them. But they, decree that no man be promo? ted to Church Government without the election of the Clerks and the People.

XXX. -^.1050. T\yo Councils condemn fle-rwgarm apd Jo. Scotus's Doctrine of the Sacra? inent. AsF r ^hers after did it Row* and forced him to raal\ and profefs Tranfubttantiation ia fenfe. *

XXXL The Pope and Bifliops -^.jqf'y. Inter did the vvhole^ Kingdom of Caftile^ unlefs King Ferdinand fubmit to theEmperour Henry, where! they require him.

The choke of Popes by Cardinals introduced.

No man is to hear Mafs of a Priefi: that he knoweth to have a Concubine (a Wife).

Pope Alexander declareth King Harold a Ufur-i per, and fet up William the Conquerour as ia Right.

He brings in the Payment of Peter Fence to the Pope.

XXXII. Grer>, 7. Claimeth Presentations and Inveftitures i Excommunicateth and depofeth the Emperourina Roman Council, and Exco'mmiJ nicateth all Bifliops that were for him : Abfolveihi his Subjeds from their Oaths of Allegiance: Say ing, Q/t is ?neet that he be deprived of Dignity^ wi d endeavoureth to dimnijh the Majesly of the Chufch\\

tommandeth that no King dare to refift his Le gates: Calls the King of Frame a ravening Wolf i Declares in Council their Power to put down! Kings: Challengeth Spain as St. Peters Patrimony*-! Threatens the mine of the Prince of Calaru if hej make not his Biihops fliave their Beards: Ghal-jj lengeth Vefer Fence of France. 1 1 would {ranftribe out of Binnim die Pope's i~f\ " • Didtatesi

U*7 }

Viftates or Determinations containing all the Pa-al Usurpations or moft, but that it is tedious, idycumay cfoerefee them, or in my Summary f the Bilhops Councils, pag. 356 tranflated.

XXXIII. An. 1074. .In a Council at Rome , Hefts are not only forbidden Marriage, but com-landed toput away their Wives.

XXXIV. An. 1078. A Roman Council pro-Dunceth all Ordinations null, not made by the rmrnon Confent of Clergy and People]. (And mft we agree to nullifie almoft all the C^hurch of

ngland.)

XXXV. An. 1079. A Council forced Bmn-trirn to Recant.

And An. 1080. another Excommunicateth and epofeth the Emperour.

XXXVI. An. 1085. A Council at Qu\ntticn* trg maketh the Emperour's Claim of Inveftitures, id not obeying the Pope to be Herefie, and calls

: by the Name of the Hemcian Herefie $ that is" vyalty, or not being againft Kings at the Pope's ommand. And this Herefie is after oft Con-emned.

XXXVII. naors Council, An. 1687. declareth nat Simoniacks are Hereticks and Infidels, (and IlLay Patrons are Simoniacks with them that laim Prefentations and Invefiitures) and not to € communicated with 5 and that it's better (Ommunicate with God only in fecret than with pch.

\ XXXVIII. An. 1090. A Council at MelJU decree that no Lay-man hath Right or Authority )ver a Clergy-man, or may invert any.

XXXIX. An. 1094. A Council at Conftance lecree againft Married Priefts.

XL. An. 1095. A Council at- Clermont com-, mand that no Bimop f make any Promifej

of Allegiance to a King or any Lay-man : And] that every Lay labourer abate or pay the Tenth j of his Wages to the Clergy.

XLL About 1100. a Council decreed that all; Bifliops of the Henrician Herefie ( for Loyalty)! bedepofed; and if dead, dig'd qp and burnt.

X;,U. An. 1108. 'A Council at Benevem decree, that if any take a Benefice from a Lay-man's Prefentation , the Giver and Taker fliall be Ex-Communicate.

XLIII. An. 1180. A General Council fas they call it) at Laterane under Alexander the 3d,, called the Eleventh General Council , condemning thofe whom they call Catharoi, Puritans , abfolve. Inferiours from all Duty and Fidelity to them 5 and promife Indulgence to thofe that fight againft them.

XLIV. An. 1215. was the great Fourth L*i/\ <rane General Council, under Pope Innocent 3d. which obligeth Princes to exterminate all that are againft Tranfubftantiation, &c* and elfe depofeth, exxorrimunicateth and damneth them. ? : Thus you fee what muft be the Proteftant Religion, when our prefent Church of England is United with the Roman. ' ' Obj. Some of thefe were but Provincial Councils.

Anf. And are you not in England for obeying Provincial Councils ? Tie then omit tranferibing

Chap,

•hap. IX. Whether the Ihflcmcc of the Apoftles Church Government prove an Vniverfal So* zeraignty in the Bijhips, further confide red.

i/TpH E pretence of all the Blfhops in the

A World to the Government of all the

hurch on Earth, as on? Ariftocratical Senate,

bllege or Court, is fo monftrous a fi&ion, than

r ere it not for that fhadow of an Argument

/l;ich they fetch from the inrtance of the Apoftles

ad their pretended Succeffton, I fhould think it

I/ould expoie the pretenders to be taken for

uftradedmen: And therefore whether this in-

i :ance will prove them in their wLs, let us fur-

her try.

§ 2. The Apoftles Commiffion is contained in

matth. 28.18, I<?>20. All power U given to me in (leaven and in Earth: Go ye therefore and teach all \flatilns, baptizing them in the Name of the Fat her y \>.nd of the Son, and of the Holy Ghofi: Teaching hem to obferve all things whatfoever J have command-dyoH\ and loe I am with yon alwaies even unto the ■nd of the World.

j Here, 1. Chrift's proper Univerfal Power is joth the caufe of their Commiflibn, and the matter which they muft Preach. 2. Their appointed .vork is, 1. To make Nations Chrift's Difciples, r. By Teaching: 2. By Baptizing them. 2. To reach them when they are Difciples. That which h^y muft teach them when they are Difciples is, ro-obferve all Chrift's Commands. Thefe Laws )i Commands are but what Chrifc himfeif commanded

C 4°)° I

manded thefe Difciples. To the performance this Commiflton he promifed them to give theirj the Holy Spirit to bring all things to their re-i membrance, and to lead chem into all Truth, an to be with them even to the end. The Spiridf thus eminently given for this fpecial work, wasj Chriffs promifed Subftitute, or as TmuilUn call?! him \x&V'acarim and Agent^ fo that what the Spirit fo commanded Chrift commanded : Ghriifs L CommifTion to them contained much proper to themfelves viz. By this extraordinary help of the Spirit to Remember what Chrift had commanded them, and what they hadfeenhim do, and to deliver it with fpecial Power, andfeSlit with fpecial Gifts and Miracles, and to Record it Sufficiently and Infallibly as his Hiftory, Do&rineand Law, for the ufe of the whole World unto the end. And fo he was with them to the end of their Age, and is with their recorded Word to the end of the World. And his Commiflion contained much common to others, that is, To Preach the fame Chrift, and gather Difciples, and Baptize them, and to teach the Difciples all thoff Com-1 mands which Chrift had delivered to his Apoftles by his Mouth or Spirit 5 And with thefe alfo Sin this Work Chrift will be to the end of the World.

§ 3. Here we muft firft confider what was the Apoftles Power and Work.. 2. And then whether all Bifhops have the fame. 3. And what the extent of their Work was, -when they are fent to all Nations, or all the World.

§ 4. 1. It is plain that \_All Powe^ is not theirs but Chrifts: They are but his Minifters. *-• 2. They are not Authorized to be Legislators ij

them- j

emfelves, foas to make any Univerfal Law as eir own ; But only to be Teachers of the Laws Chrift, even fuch only as they received from %

Accordingly they never made any Univerfal iw as their own ? But only told the World what drift Commanded by his Word and Spirit. 3. They were not made an Ariftocratical Col-*e to do this by the authority of a Major Vote: >r as the fame Spirit of Truth was given to eve-one of them fingly, fofingly they were herein Infallible as altogether.

4- Accordingly they Preached abroad the /orId the fameGofpel by the fame Infallible Spi-t. JW did not fo much as fpeak or confuk °ith any Apoftles before he Preached, as receiv-g hisGofpel not from Man but from God, Gal. and 2.

5. The Univerfal Laws Promulgate by them, -e the matter of the feveral Books of the New 'eftament: And there is not one of all thefe, rritteto in the Name of the College-cr Senate of he Apoftles, but every one of them by that fingle jerfon whole name they bear, or imply. If Chriits J aw had been to have been made or delivered by ; he authority of a College as fuch, fome one of the iofpels or Epi fries would have been fo written. I 6. Yet while they abode together at Jerufalem fo doubt they lived in Concord, and held the Jnity ofthe Spirit in the Bond of Peace, and be-ieved and (pake the fame things -, And fo they jjlid when they were difperfed abroad the World. Hnd no doubt but their confenc was more ufeful ;o convince others that they fpake Truth, than themfelves who otherwise knew it.

7. In

7. In cafes not revealed by the Spirit, they ha] the fame ufe for confuting and reafoning the ca| I and learning of others, as all other men: In th| cafe reafoning was to help them to know : Buclj cafe of Infpiration Reafoning did but exprefs anj exercife their Knowledg.

8. As that dtl. 15. was no more a General Council, than the other Sacred Converfe of tht' Apoftles till they difperfed themfelves, foin theit determinaton they lay it upon the Holy Ghofr And Paulmd Barnabas had before by the fame Spirit accordingly determined : But becaufe tha were not of the men that had received their know-ledge from Chrifts own works and mouth in conJ verfe with him on Earth, no wonder if the JevvJ ifh Chriftiansdehred fuller fatisfa&ion.

§ 5. II. From hence it is apparent, 1. Thafl ordinary Paftors or Biihops who have not the final Commijfwnjnor the fame Infpiration or promife ofirj nor the fame gift of Tongues and Miracles to con-*: firm their Do<ftrine,have none of the extraordina| ry Apoftolical work to do.The Command whteil Chriftgave his Apoftles to teach the World, are already told us and recorded by the Apoftles} They left not part of that work undone for others after them to do. If they had, how could the Bifhops have known but from the Apoftles themfelves what Chrift Commanded ? And what means have they to know it but what all other men have? The Scripture now (added to the Law of Nature) contained! all that can pretend to be an Univerfal Laws For no Law but ofk Univerfal Lawgiver, can be Univerfal. And if all Biihops pretend to Apoftolick Inipiration, they rnuft prove it by Miracles or pais for Fanaticks: And methinks thofel

among I

C 493 3 jong us, who deride even the pretence of Pray : i by the Spirit, when it meaneth no Enthufiafm, t the illuminating, quickning and fandifying lux of the Spirit, ihould hardly believe that all mofc of the ignorant and erroneous Bifhops of e World have Apofcolick Infpiration. If they ve, are not their Decrees and Writings God's ford, and equal to the Scriptures ? God's Law is not fo imperfeft a thing, nor hrift fo imperfect a Law-giver, as that more <d more muft be added to it, and no man can tell 1 whom, nor when it will be perfeft. Nothing ineceffiry is fit for an Univef fal Law $ And all at is Univerfally neceftary Chrift hath done al-?ady. An Univerfal Law-giver is a Chrift : If falfe pretender, he is a falfe Chrift. . But all Paftors are Succeflbrs to the Apoftles as Ordinary Minifters, in that ordinary part of their 'ork 5 viz. To Preach Chrift, and make and bap-ize Difciples, and teach them to obferve all that thrift commanded the Apoftles, as Official Guides f their feveral Flocks: And to do this in order, Recently, and to edification : And being the Church-Guides, it is their Office to judge oftheir wn ads, that is, when, where, in what words to ^reach and Pray, and whom to Baptize, and to yhom to deliver the Sacraments of Commu-lion, &c

§ 6. III. But the next doubt is of the extent of he Apoftles Office, and next of the Bifhops and >rdinary Paftors.

And, i. It is evident that what the Apoftles lid in delivering Chrift's Commands in writing in the Scriptures) though at firft and moft immediately it was for the ufe of particular Perfons

and

and Churches, yet was intended for all the ChilPte ftian World, as being the Word of the Univerflfc Bifhop and King. r

2. But their Perfonal Vocal Preaching w|0; "cc;;^ined by natural neceflity. Their Mandate mp t-ornmiflion was but indefinite, or limitedly unl ferial. Chrift never bound them to go to eveiMtaL Nation or Perfon in the World 3 elfehow greati^ had they finned ? They went not into the fourt|f' part of the Earth: And in thofe parts, not to onli perfon of many hundred or thousands: Yet theilft Commiffion had no pofitive prohibition reftrairlnc ing them from any one place or perfon : ButN;| f) tural Incapacity reftrained them. They were t go as far as they could, and fpeak to as many ii the World as they could. And this Mandate wi given to. each one; nor do we read that eve they went abroad all twelve together, nor eve met when difperfed to confult 5 nor ever judgec any caufe or perfons as a College, after.

It was eafie for them* to meet when they dweli together 5 and eafie to govern all Chriftians wheq they were all before them or at hand: And eafifi to record Chrift 5 Laws and Dodrine by which all muft be governed to the end, being thereunto in< fpired by his Spirit. But as the Church grew greai ter> they increafed the number of Paftors, butj gave them no Univerfal Soveraignty.

§ 7. And now what pretence can ordinary MU niftersor Bifhops have for Univerfality of Sove«j raignty, Legiflation and Judgment in an AriftoJ cratical Senate or Council? If they were Apoftles they muft but teach men to obferve all Chrift's! Commands. They may do their proper work aa far as they have capacity and ability; If they can

Preach!

C 497 ]

'reach at the Antipodes we (hall pray for their uccefs: But fure they will not do it as a Senate; tr Churcb Parliament: Tcf leave them no excufe thrift hath left no Univerfal Legiflation or Judgment to do. The continuance of the Queflion fb oft anfwer-

)d [_Hoxv Jljall C ontr over fie s be ended ? And who (hall .fudge ? When they never attempt to confute our infwer, flieweth that they are fo full of them-! elves, that they have not room for the plalneft Truth that comes from others. Judgment of Con-:roverfies is Private or Public^ that is, either Private Mens Bifcerning "Judgment^ or Governors deciding Jud^r.em: The Private is either that of sachfingle perfon for himfelf, and this is every mans as he is a Rational, Moral Agent, who cannot do his Duty undifcerned, or it is for the guidance of Charity t<j others: Ajjd that is either the Judgment of an-Arbitrator, or of a private Inftru&er or Reprover: Hitherto there is no difficulty who (hall Judge.

Publick Judgment fuppofeth a forum, Tribunal, sand a Ruling Judge : And every one is Judge in propno foro, in his own Court: The Magnates in fcheir feveraL Degrees are Judges in their feveral Courts, who (hall fuffer or be Protected by them. And the Paftors in their feveral Churches, who fhallbe Baptized, and ufed as of their Communion ; and who not. Eut there is no Vniverjtl forum or Court to judge all the World, but Chrifls : None out of this Kingdom, are publick Judges of King or Subjeds. Other Princes and Prelates jj all over the World, have a judicium privatum whether they will take our King and Kingdom for j Chriiliansj and Communicate with them, cr not 5

and

t 49*1 2nd iuch a judgment have we towards any' othei Nation : But a Ruling Publick Judgment nond hath out of the Kingdom Civil or Ecdefiaftick, AH Controverfies lhall be ended by Chrift at lafl It's Madnefs to think of ending all till then $ foji that there is no Judgment but Chrift's, that is. Vniverjd and Final for the ending of Controvert fies or deciding any Caufe by Government.

And were there nothing but a double incapa city. i. NATURAL, and 2. POLITICAL or] Accidental by thereftraint of the Princes of the Earth, I have oft (hewed here, that a Dream oi anllniverfal Sovereign Council or Senate, yea of! Pope, is utterly irrational,

§ 8. But if the Apoftolick Succeflfion prove not fuch a Soveraignty, will not the Antient Ge4 neral Councils do it ? No I have oft enough prov^i ed that General Qouncils were but General in the Empire: While they kept fober and humble they never claimed more; Nor was there any on Earth that had power to call them out of all the WorId:j And when they claimed more, they broke the Church, and by Ufurpation brought on Defolatir on. There is neither Scripture, nor reafon, no? obliging example, for extending the Ecelefiafticfl juri(di6tion beyond the Civil, but much of all thefeagainft it.

§ p. And what man can think that 2 claim isjj

the proof of a title in thole Councils which beganj

'to tranfgrefs the. bounds of Civil jurifdi&ion ?

The many Councils which have been for Arians,

JEutychianssNtftorians^ Mor.othelites, Adoration of

Images,- Papal tyranny, &c* and the many that have contradicted and-condemned them, tell us that the Right of Councils' muff have % bettei

>.-

1 497 3

f oof than their own affirmation: And the far eater number of Chriftians that have approved received the Erroneous, tell us that they need setter proof than the reception of the greater rt. How great a part received Greg. 7th. ifates, and the Councils that Hereticated Roy-fls as Henricians ? But that proved not thac sfe things were juft. Pope Vrbans Letter to .ng Lewis 13th of France 1629. (in the 2d. fcarc the Cab. p. 213. J faith [ u Tour Anceflors ve ever bom as much refpetl to the exhortations of pe/j as to the Commandment of God."] But dd ;?fe words prove that, this is true? No morei th it that Leo the firft was Caput. Ecclcfa Vni-. t-falis becaufe he fo called himfelf. The Grand ^niocr (in his Defiance of Maximilian the Em-roribid. p. 12.) calls himfelf [God in Earthy mat and High Emperor of all the World, the Great hlper of God % King of Kings, the only Villoriotd \'d Triumphant Lord of the World* and of all Circuits \A Provinces thereof 1 Arid more Perfons arc Mahometans than Chriftrians ( and more Heathens [in either, or both ) and yet none of this proveth \uth and Right.

§ 10. I have marvelled that Carol. Boverit^ [ )uld think it a fit Argument to move our late* I ng Charles xd. in Spain to turn Papift, that Monarchy is the beft Government in the State, I:g0, the Papal Monarchy in the Church : Did he t ink the King fo dull, that he could not diftin-\ ilh Particular Kingdoms and Moriafchs,. frojri fyiverfal? How. would the King have taken it,-i he had faid £ Sir an Vniverfal Monarchy is the \(l humane Government : therefore j/ou mufi fubjefh t/r felf and Kingdom to one Vniverfal Monarchy

t498 f

But the pretence of an Univerfal Democracy Ariftocracy, or Church-Parliament is more abfurc and worfe, as I have proved.

§ ii. Do our Changers of Government thinl that it is a fmall matter, of which King and Peri pie will take no notice, but be decoyed into bi degrees in the dark, to make King, Lords, Bi {hops and all the Kingdom the Subje&s of a if reigner, and of a Parliament of Prelates who ar themfelves the Subjeds of a Multitude of jj reign Princes, ( Mahometans, Heathens, Greek! Papifts, &c.) As the Child faid [ My Mother rn ieth my Father, and I rule my Mother, and my Fatht ruleth the City: Therefore I rule the City, 2 So W may then fay the King ruleth England 3 and Council of Foreign Prelates rule the King 5 He&hen , Mahometan, Mofcovian, Armeni Papift,#r. Princes rule moft of the Bi/hops Council t Ergo thefe Princes rule the King.

Do they know what it is for Pope cr Prelji abroad to be made Judges Ecclefiaftical of all pej? t fons and caufes here; and to have Power to Ej| communicate King, and Lords, and depofe fi fhops, and filence Minifters, and Hereticate Dljft Fenters, and Interdid the Kingdom ? &c Agaij and again I fay, that I wonder ifthofe men ttaj , have promoted fo many Oaths, and Promifes ( 1 the Acts of Corporations, Uniformity, Veftrill Confinement, Conventicles, Militia, ( neverto , dcavour any alteration of Government in Church State \ can poffibly blind the Nation to think no alteration to Subjetl King, Church and Kingdi to a Foreign ( pretended Llniverfal) Ecclefiafti Jurifdiction ? Whether it be Perjury or Treafc is no debate forme 5 but I am fure that in orl

C499]

flpiritualia great temporal power will follow,

3 Excommunicating and Anathematizing Kings

People, hath not hitherto been a TootbleTs

Ig. But qnoi perdere vult Jupter hos dement at.

12. And what if they had found Ancient mcils Excommunicate (ome men without the pire? Whatpitty is it that anywhere Lords;

Bifhops and Clergy men fhould be bred

n fuch Ignorance as to think that all Excom-

licating is an act of Government ? I (aid before.

Neighbour Prince, Nation or People, any

iber of Bifhops, when they hear another Na-

1 turned notorious Hereticks may renounce

nmunion with them, and declare the reafon

becaufe they have made themfelves unca-

le: Governing Excommunication per judicium

icum, id eft, per perfonam public am feu Rettorem is

) thing i and a declared renunciation and refufal

Communion, per judicium privatum, that is, by

fcqual or private perfon is another thing* I am

oound to (lay till Turk or Pope is Excommu-

ued by their Governours, before I renounce

iflian Communion with them. Vauh charge,*

[or. 5. With fuch a one no not to eat, and fit.

:0. A Man that is an Here tick after the fir ft and

nd admonition avoid ' 7 and' Sr. John's Bid hint

good fpeed, &c may bind equals that have but

"mum privatum difcretionis, when no Superior

ler Excommunicateth the Sinned

K k » fihtft

[ yco ]

Chap. X. Some Slueftions about General Councils^ be refolved before all the World can fubjecl Kin, Kingdoms, Souls and Scripture to their Governmt or Decrees, and take them for the Unifying Ruth Tower over the Vniverfal Church,

NOching can be more neceflary to all Chi ftians,Learned and Unlearned, than to" lure of the truth of that which muft be the fou dation of all our obedience and our hopes: m therefore if it be the General Councils Aduali| Virtual (in the chief Patriarchs and Metropolit or ftppofed College of Bifliops) which is Unifying or Conltitutive Regent part of Llniverfal Church, and on whofe credit we take the Scripture to be God's Word, andfr whofe Judgment we muft not appeal to Script

or to God 5 it's the primum neceffarium that

fureof the Authority and Infallibility or Cr fuch Councils.

And firft, we are to confider the matter of Determining Power- i. There are Thin 2. Words •, 3. The fignification of words to t judged of.

2. There are Truths of Natural and of Super A turd Revelation to be judged of.

3. There are the Eflentials of Chriftianity, df Integrals and the Accidents to be judged of. J

4. And the Judgment is, 1. # Witneflii] 2. Teaching, 3. Or judicially Deciding.

We mult firlt know who are the Judges.2.WI| is their work. 3. How certain-they are.

^A

Qu. i. Did not Apoftles and other Preachers A gly convert men (even thoufandsJ before there

(is any General Council? and that by fuch evince as the fingle Preacher brought ? Or was it the Argument of UniverfalConfenc that eve-one then was converted ? e.g. the Eunuch, ?. 8. The Jailor and Lydia, AB.16. Cornelius i his houfe, Aft. 10. .JThe three thoufand, "?. 2.37,&c. 4^2. Did none that St. ftotf wrote his Epiftles believe them till they were told that all the achersand Bimops of the Churches gave them •ir Authority? Were the Gofpels written by atthewj Markj, Luke and John received only by S Argument of the Councils or Colleges Au-3rity ?

^ 3. Did not Chrift that fent out his aciiers by two and two,and bid them (hake off duft of their feet as a Witnefs againft: thofe it did not receive them,expe<ft that they (hould received and believed without the Authority 1 a Council? . -^4. Did Chrift or his Apoftles ever infli-tea General Council, or Unifying College of I.hops to be the (tending Arifrocratical Govern-l?nt of all the Univerfa! Church as one ? ■ •££_?• Would not this have been plainly done, :he certainty of Script are and Salvation, and the lurches Unity had been founded on it f ^_6. lfthoufands were then made Chriftians thout the knowledge of Councils or College, ay they not be fo now ? Q. 7. Was the Church no Church, or ungo« rned for the firft 300years when there vvasno sneralCouncil ? Kk 3 £-8.

J£, 8. And were not Chriftians all that vvhi fure that the Scripture was true? And were the; not of the fame Faith as now ?

£U 9. Was it not Conftamine that called the firf General Council at Nice} and had he any Au ithority to call any but his Subjects >

Q 10. Do not the Subfcriptions of the Antien* Councils (hew that they were General only as tc the Roman Empire, aild not to all the World ?

^_ 11. Hqw (hall we be fure that the CouncI (6f cne Nation or Empire is Ruler of all the othet : Kingdoms of the World ?

4^12. When Councils of equal number, and called by equal Authority of Empcrors,condemn-ed one another (in the days of Conftamius y rahM

Valcritinura^ Gratian, Arcadim and Honor ins y TheM dofitis fenior and junior , Martian y Ze.no, Bafilifctm Leo, PhilippictXjAnaj}afim y Jujliman y &c . how were

all men and women lure which was of Conciliaii Power, and which no: > As to their faulty car* riage each accuied other.

4L i J. Seeing fo many then erred, and are called Hereticks at this day,(as the Councils of Tyri

£phef. 2. Arimin, Sirmium, Milane y Conftantinopk^ Alexandria^ Antioch, Jerufalem, Rome y &C.) how {hall we now be fure which err not?

O^ 14. If we muft believe Scripture on thd credit of Councils,muft we not alfo believe whidj Councils are true upon the credit of Councils I And if fo, is it on the Authority of that [ami Cotincii^ ox another f If of the fame, then muft every Council, even the Heretical,be fo believed, oH which, and how'known? If of another, muft the 1 Church fuipend it^ belief of one Council till ano-j Ihkt is called ro attcit it ? And on what account

i

that other to be believed ? And what if the

ter condemn the former, and the next condemn iat (;/> Figrcnce and Pi fa, Con fiance and ##/// fj

Q 15. Jsit all the Council agreeing, or the jgfor Vote agaial the reft that hath the credit •authority afbrelsid?

j£l i 6. How ihall we be fure that the miner trtarenot in the right?

^17- How ihall all the diftant World be fure ie Votes were truly taken?

JQ^ 18. Why was the major Vote counted in-ilid if the Patriarchs were againft it ? And are lofe Patriarchs of Diyine Authority & irfillible ? i •-?. 19. What if one or two Votes turn the ales for a majority ? and what if afterward more )me in on the other fide and turn it back the :hcr way (as^ the ConjUnwiopoL Council did in Iauanz.ens cak) are both the fides infallible or jthoritative ? So at Eph> 1.

Q^ 20. Who niuft call a valid Council ? Wnat

the Pope call one, and the Patriarch otAkxan-

na another, and the Emperor another ? which is

(alid ? Q^ 21. Is the Church no Church in the long itervals of Councils ? Q± 22. If it be, where is the Vifible Conftitu-ive Supremacy or Power \ If in the Patriarchs nd Metropolitans they are divided, and account #ch other fometime Hereticks, and fometime jchifmaticks ?

: Q^ 23. Who hath Authority to make Pa-riarchs now or Metropolitans for all the Chriftian iVorld ?

, Q. 24. Mufl we now obey the major part of he old Patriarchal Seats ?

Kk4 £^S-

E 5©4 3

j?. 25:- If it be in all the Bifliops of the Eartl 1. Who (hall go to them all over the World \\\( *!1 our Church cafes? 2. Who (hall judge whic of them are Hereticks while they hereticate eaq other? 3. Who (hall aflure us that their Von are truly gathered ? 4. Who (hall brpg the! from all over the Earth to the perfon to be jucl ed ? 5 Can they judge truly without hearing m accuied and their witneffes ? 6. Where at thj day may we find their Decrees by which the?. Rule, except in Councils?

Q^iO. Muft a General Council (or this Of lege; ccnfift of all the Bifhopsof the World, <j| but of part?

ij£ 27. If of all, is fuch a Council pcflible, il lawful?

X>. 28. If of part, who fhall chufe them? An|| feeing undoubted experience tells us that mod q( the Clergy everywhere in fuch cafes obey trfl Power that hath the Sword, whether the choice that is made in the Turks Empire will not rl made by the Turk, and in other Kingdoms <j Heathens, Infidels, Papifts, Hereticks, by thtiri feveral Kings and Magiftrates? And can we bej fere fuch are infallible?

0^,19. If the Empire of Abaffia have but on| Biihop (the Abma) (hall that Empire have bul one Vote in Council?, and be ruled by the reft I And is it not certain that thofe next the Antipodes! and remoteft Kingdoms, can fend but few? an^ muft they therefore be ruled by thofe near thjj place who will be many?

i?_3o Yea, is it not wickednefsor madnefsi to attempt to'call aged Bilhops (or any 1 from Ml the Chriltian World, to diipleafe prohibiting

PrincesJ

C Joy ]

Princes, to hazard their lives in travel many years, to forfake their Flocks fo long , and by differing Languages not able to underftand each other 5 nor like to live long enough to bring home the Decrees, when perhaps they muft fit fo many years in Council as they did at Trent (wearing out the lives of many Popes) (And what is the neceffity ©fall this?)

^31. If thofe few that are fent do that which the reft at home diffent from , is it valid ? e. g. King James chofe Six to go to the Synod at Dort 9 2nd mod then confented, and moft now diffent 7 The Parliament chofe a Synod of one Mind, and the King by his Clergy one of another.) And how fhall we know that the Churches own the Ac^s of their Delegates, and diffent not (as the Greeks did after the Council of Florence? Can all Men and Women reft on things no better known to them }

i^j2. Seeing that it is notorious that the Bi-fhops of almoft all the Chriftian World, except \avzoi'Europe, are very unlearned ignorant Men, {Armenians, Georgians, Iberians, Mengrclians, moft of the Grecks,Mofcoiires,znd the numerous Eaflerns called JSJeftvri^ins, and Jacobites, and Coptics, &c. ;and abundance of the Papifts alfo in Europe) How Brail we be lure that fo many Ignorant Men (and ;too vicious) will do the work of Wife or Infallible Judges of the Chriftian World, if they do but meet together in Council'? (much lefs as fcattered and called a College.) Muft not this be by an undeniable Miracle ? And hath God promifed to ^Govern his Church by conftant Miracles •, yea, as many Miracles as there be ignorant and wicked Biftops, an f d that through ail Generations ?

Qj3* Doth it not require great Knowledge of Hiftory to be fure what Councils there have been, and which were Orthodox and which Heretical, which valid and which invalid , and what they did ? and which fide had the Major Vote ? And is all this Hiftorical Knowledge neceffary to Salvation, in Learned and Unlearned ?

-£^34. Yea, Is there one Priefi of many that hath iuch certainty of fuch Hiftory of Councils J when Writers fo much difagree ?

c^i 35. Seeing Hiftorians are but like other! men, and all men are lyars or untrufty, and it's j notorious thaj Ignorance, Fa&ion, Temerity and Partiality, if not Malignity, hath filled the World with fo much falfe Hiftory , that except in Mat-| ters of Publick uncontradicted Evidence, no man well knoweth what to believe, How fhall all Christians lay their Salvation on fo great knowledge of Hiftory as is neceflary to certainty herein ?

£^36. If the belief of Councils for the College of Biihops as wide as the World) be fundamentally neceilary to Duty, Unity, or Salvation, Is it not neceffary that all know what are their Decrees and Laws ? And how can they know this when Councils and. Decrees are fo Voluminous; and few Priefts know them? and when the World is yet difagreed, what Canons or Laws are obligatory, and what not ? But they contradict and condemn each others Laws ?

4^37. If a Lay-man (houldknow but one pan of the Councils Decrees about Faith or Obedience, will fuch a defective half Faith and Obedience fave him ? or muft he know all ?

5-J& If you fay £hat all this HiftoricalKnow-

ledge

ledge is not neceflfary to the Laity, but tbey muft believe herein the Priefts or Biihop that is over them. i. How is this then a belief of Councils? 2. What (hall the poor People do , that one of many hundred of them never fee their Bifhop, much lefs ever fpake with him. 3. And are their Priefts infallible herein or not ?

4^39. Doth not this by the deceitful noifeof the Catholick Church and Councils, and a College of Biibops, make every Parifh Prieft's word the very Foundation into which all mens Faith muft be refolved ? And he that faith [I believe the Scripture, becaufe the Church and Councils propofe it or atteft it, and I believe that the ^Church and Council fay it, becaufe the Prieft faith it j Doth he not fay as much as [I believe the Scripture,Church and Councils upon the bare word of the Prieft ?]

-£^40. Is it not bird for the People that know their Priefts to be lottilh, ignorant, prophane, drunken , malicious men , to lay all their Salvation on a fuppofed certainty that thefe "Priefts fay true ?

0^4* - If the Parifliioners know alfothat their Priefts never read the Councils, and confefs that he is ignorant of them, and know him alfo to be a common lyar, Can they certainly believe .jthe Scripture and the Councils, and the Matters lof Faith, and duty contained in both , upon the word of fuch a Prieft ?

-^42. Can they that are unlearned and never fee a bifhop,tell whether the Pariih Prieft and the. Biihop fay the fame ? Or whether their Biihop be of the fame Mind with the other Biihops ? and whether the Bifhops e.$. of Cgel*fd be of the

lame

C 5:08 ]

fame Mind with the Bifliops of France, Spai*,haly t

Germany* Denmark^* Sweden, &C and they of the fame Mind with the Greeks, &c.

^,43. Is it a Divine Faith that is refolved thus into the meer belief of Man ; yea, of an Ignorant Prieft or Prelate ? or but a Humane ?

^44. If we and all men had no other certainty of the Scripture but the word of fuch a Prieft, or the Decree of a Council^ would it be more or lefs certain to us than now it is?

Mi 45. Have none of all thole Chriftians a true Divine Faith, who are converted by Proteftanc Preachers, who teach them to believe the Scripture upon other Evidence than a Councils word ?

-^ 46. By what Evidence doth a Council know the Scripture to be God's Word ? Is it only by the Teftrnony of a former Council? If fo, How did tvat former Council know it ? and fo the firft Council that had none before to teftifie it ? And what life is there for the affertion of the later Council 9 when it's done already by a former ?

^47. Why doth not one Council determine of all that is neceflary to Salvation, but leave it frill endone ? But if it be doie, muft new ones be called to the end of the World , to (ay the fame thing over again, and do that which others had done before them i

4L 48. Is not the Law the Rule of Duty and Judgment? andfnuftall Chriftians be Judged at la ft by the Biihops Canon Law I And (eeing Sin k a Tranfgreffion of the Law, and it's harder to obey a Thoufand Laws than a few 3 Are not they the mod Mortal Enemies 10 Chriftians who make rhem fo many Laws, and make Salvation fo hard a work ?

£.49'

Q 49- Seeing Chrift was above three Years teaching his Apoftles before he died , and after his Refurre&ion \_was feen of them fourty days, and freaking of the things pertaining to the Kingdom of God) and being ajfembled together with them , commanded them not to depart from Jernfalem, but wait for the Fromife of the Father, even the Spirit to lead them into all truth , and bring aU things to their remembrance, and their Commiflion was to teach all Chriftians to obferve whatever Chrift commanded {l/tft. 1.3,4. Math. 28. 19, 20.) is it to be believed that yet Chrift by himfelf and his Spirit in thefe Apoftles did not make all the Laws that are Divine, and enow for the Univerfal Church to obfervt as neceflary to Salvation and Univerfal Concord ?

^50. Is it not enough to Salvation and Church Concord for all the Pallors of the Churches to agree, 1 • In preferving thefe Laws and Do&rines of Chrift ? 2. And to teach the People to know and obey them? 5. And to defend them againft Adverfaries ? and 4. To make them the rule of their Communion by the exercife of the Keys ? 5. And by their own Authority to determine of variable Circumftances of Worfliip (fuch as the Place of meeting, the time , the tranflation , the (ubject for the day, &c.) Is there belides all this a neceffity of Univerfal Laws for the Salvation and Concord of Believers, and of a ftanding So-veraign Power in Priefts, Prelates or Patriarchs or Pope to make fach Laws ?

JSkfi, Have we not better afforance that the forefaid Apoftles taught by Chrift, ahd infpired by the Holy Ghoft, had Authority and Infallibility for this work, than we can have that Pope, patriarchs, Prelates or Priefts Have it ? Q

Q. 52* When fome Englifh Prelates and Priefis tell us that he is a Schifmatick that obeyeth noc the Univerfal Church, and that Schifm is a damning Sin, do they not Preach meer defperation to all that have not more knowledge than I have* who cannot poffibly find out a Governing Univerfal Church, nor its Laws, though I would willingly find it and obey it ?

%•?$. Do they noc Preach common defperation who fay that Schifm is a damnable Sin, and he is in that guilt who fuffers himfelf to be Excommunicated by Prelates for not obeying them in any unfmful condition of Communion ? (as H. Dodxvell fpeaketh.) Do not fuch C ami fees anima-rum make it neceffary to Salvation, to know all the unfmful things in the World which a Prelate may impofe to be unfinfd ? And is any man on Earth (o Skilful ? How many indifferent things are there which the wifeft man may doubt whether they be indifferent: Of old it was thought enough to know the few things which God made necejfa* fy : and now thefe Tormenting Uniters make it neceffary to know the multitude of things indijfp rent to be fuch ?

-£^54. Muft we needs know what fenfepercet-veth , by the credit of a General Council or all the Bifhopsof the World ? As whether I fee the Light or Colours ? What tafte my Meat hzx\\&c? If nor* why may I not take Bread to be Bread, and Wine to be Wine , on the credit of my fenfes, though the Bifbops or Council fay the contrary ?

Q-J5. Muft I have the Authority of a Council or College of Bifhops to believe that there is a God, and that he is mod Great and Wife and Good, moftHoly, Merciful, True and Juft? ot

Co know that there is a Life to come, and the Soul Immortal? or that men muft not hate the Good, and love the Evil as fuch , nor live in Murther, Theft, Adultery, Perjury, &c Doth not the Law of Nature bind men without a Council of Prelates ? And can they null that Law by their pretended Sovereignty?

^56. Muft every man have the Sentence of a General Council (or College as wide as theChri-ftian World) to fatisfie him of the truth of Chri-ftianity before he is Baptized, and made a Chri-ftian ?

^57. Muft we know what the Council or

S' acious College faith, before we believe the reed. Lord's Prayer, and Ten Commandments ? or did the ancient Chriftians receive them only on fuch Authority ? Did not every Baptizer expeft a Profeflion of the Creed ?

& 58. Was not the Bible received before there was a General Council ?

O^ 59. Have not Councils differed about the Canonical Books of Scripture ? See Bifhop Confms of the Canon, Compared w r ith the Council of

Trent.

Q^ 60. Muft we have new Councils to deliver us again the fame Creed and Bible?

4. 61. Is it not a reproaching of Chriftianity, to tell the World that after 1691 Years it is not yet. fully known what it is, but we muft have new I Councils to tell it us, and to make it up ?

Q^6i. Did Councils only receive the old Apo-flles Creed, when they made fo many new ones, I or added fo many Articles ?

Q6$: Was the Primitive Church of the fame I Species with the prefenc Romiill 4&d Imposing

Church

)

j

Church, when he was then a Chriftian who profeft-belief of the Creed as the Chriftian Symbol, and to defire according to the Lord's Prayer, and Pra-dife according to Chrift's Commands ? And now fo many other things are made neceflary hereto. ^ 4^64. Do not thofe men deal falfely who fub-fcribe the 39 Articles of the fufficiency of the Scripture as to all things neceflary to Salvation, and yet fay that it's neceflary to Salvation to obey the Bifhopof the place in all unfirfnl things, and confequently to Believe them all to be unfinfd ?

^6j. Is it by the Divine Authority of a Council or Mundane College of Prelates, that we hn r.v which are the true Writings oflgnatiwjre-

v&M) Clemens R. & Alex. TertullianjCyprian^Hkromj Auguftin^ &c ? Or do their Critical Writers fend us to the College or Council to know? If not, why may not the Canon of Scripture be known ("yea much better J by meer Hiftorical Tradition and inherent Evidence ?

J1U66. Is it not by Hiftory and not Church Power that we know what Popes have been a! Rome, what Councils have been called, and what they decreed ? And may not the fame way fecure us of the Matter of Fad about the Scripture ?

<£L67. Hath any Council or College yet Decreed which are the true and current Copies of the Original of the Scripture ? and which of the various Leclions are true? If they had agreed but of the vulgar Latin, would Sixtns 5th and Clemens 8th, have Published Editions fo vaftly different? If they never did it yet, when will they do it ?

J& 6$. Did ever Council or College determine which is the trueft Tranflation ?

^ 69. Did ever Council or College give the' Church a CoiDmeotary on th? |5ible ? M*

tin}

& 70; Did they ever write a Decifion of the mltitudesofControverfies about the meaning of-" >veral Texts, and the multitudes of Do&rincs 'hich are yet controverted among Papifts theiri-?lves and all the World ?

«^7*- Is it a Satisfadion,or a grofs Cheat to 'llusofaneceffary Church Power, to Expound cripfure, and Judge of Controverfies, who yet all not do it, but leave all unexpounded and un-ecided ?

<^72. Was Gregory Nazianzcn a Fool, that wke fo much of the. hurt that Councils do, rid refolved never to go to more ?

^,73- Can I know that Pope or Council have luthority given them by Ghrift, before I believe oat Chrift isChrift,and had Authority himfelf ?

-Q. 74. Can I know that drift's Promife to ope, Council or Prelate is true, before I .know hat the Promife of Juftification, Adoption and alvation are true : that is, Before lama Chri-^ian ?

Q>7$. Can I believe the Promife of Pardon nd Salvation, or the Promife made to General -ouncils or Prelates, without knowing the mean-ng of thqfe Promifes ?> And can I believe the Churches Power from God, without believing he Promife of it ? And if I can underftand all hefe Promifes without a Council, why may I not mderftand more ? And how then do I receive all icripture from a Council ? 1 4\ 76. Do thofe that Preach to convert Infidels,

|n Congo, China^ Jap*n> Mexico, among Turks, Gfa breach firft the Authority of General Councils (Or

I Mundane College ) as the Vrimum credendum,

jpon whofe credit Chriftianity is tQ be recei-*

ved ? Hath this been the way to Convert tW World ?

4>. 77. KPokI curfe an Angel from Heaven i he bring another Gofpel, and Paul charge Ttmth\ to fee that men Preach no other or new Do&rine muft there be Councils or a College to make eithej a new Gofpel, or a new Dodtrine, Or Univerfa 1 Law?

^78. If men were faved without believing the Canons and Decrees of Councils before the? were made, even by fimple Chriftianity, isi not neceflary Mercy to let men be fo faved ftill?

X£±J9* If it be not a new Gofpel) but mutabl Occidents which the Church Laws do determin of, what need there an Univerfal Power or So veraignty, or. an Univerfal Law for fuch, whei divers Churches and Countries may have diver; [j fuch Accidentals , and the fame Churches ma], ^ change them as they fee caufe ?

iSL So. If it be not Legislation but Judicature ^ that we muft have an Univerfal Judge or Powej y for, what are the Cafes that they muft Judge; Sure it is not whether John or Thom*s ihallb* judged capable of Bapti fin? or of the Lord's Sup per ? or whether he be an Adulterer, a Drunkard and impenitent therein, and fo to be Excommu|^ nicate ? Muft all the World come before all thi World ? Shall Millions of Sinners be unjtidgedflj till all the Bifhops of the World Judge them? | it be Perfons accufed of Herefte, Schifm or anj Sin that muft be judged, muft they not be hearq and their witnefs heard before they can be judgec, juftly ? But if they Judge not of Perfons but o| Doctrines, whether they beHerefieornot, thih( will make no Alteration or information, till *

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i i

16 i

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1

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b judged whatperfons are guijty of fuch Errors : He*efies7 And if particular Paftors on the p ce muft judge all fuch perfons, is not the Scrip-t e the Rule of Faith a fufficient Rule to judge of I refie by ?

Q^Si* If it be whole Churches that are to be jrlged, will not a brotherly power of difowning t:ir Communion ferve, without a Governing 1 wer ? Had every one a Governing Power to t win the Apoftles commanded with fuch not to ■{, not bid them good fpeedl May not Princes re-X unce Communion with Neighbour Princes and 1 itions without being their Governour ?

I ^82. In conclufion doth it not remain that lis pretended Univerfal Soveraignty TMonar-

II ical or Ariftocratical)is tjie device of the Prince I Pride, a Treafonable Ufurpation over all iinces, difobediencetoChrift, Luke 22. and Anil :hf iftian Ufurpation of his Prerogative, and a lie Captivating of the Souls and Reafon of Man-8 nd, to a pretended Power which common fenfe, fafonand experience, fully proveth to be a natu-I I impoflibility, or that which in praftice na Mortal Man of College is capable of.

^hap. XL A Brtviate of the Papifis Faith and Church Dotlrine^ both the Monarchical and Arifto~ j sratical fort.

I.X7T7E muft believe that Chfift hath a V V Church bfefore we believe than he >Chrin\ the Redeemer.

* 24 VYe muft believe thai this Church is In-t LI* fallible

fallible or our Governour before we can believi that Jefus is Chrift, and our Governour. £

§ 3.* We muft believe that Chrift PromiTed In] ^ fallibility or Governing Authority to this Churcli before we can believe that he is Chrift.

§ 4. We muft believe that this Promife is true and (hall be fulfilled, before we believe the Go{ pel Promife of Pardon and Salvation, that is, be fore we are Chriftians, or believe the Scripture £ § 5. We muft believe that the Pope is Chrift': ^ Vicegerent or Vicar General, (or General Com* jjn cils at leaft) before we can believe that Chrift i; $ Chrift.

§ 6. We muft believe that the Words of th(j KQ Apoftles were Intelligible (elfe whj did thejiQ fpeak ) but their Writings are mot, till a General Council make them £o by an Expofition.

§ 7. We muft believe that it is intelligibly which be true Bifhops and Councils, and what i the meaning of their Voluminous Decrees 5 ba^ it is not intelligible what is the fenfe of the Scripj| ture till Councils tell us.

§ S. We muft believe that God is the greasl Deceiver of the World, by fenfe and things fenf ilible : e. p. by fenfe, which takes Bread to Wl Bread, and Wine to be Wine.

§ 9. We muft believe thar all men are Here! ticks who deny not their fenfes^*, and all that be( lieve fenfe ( even of all the found men in thd World ) (hall be Damned. That is, All that be] lieve God fpeaking by things fenfible.

§ 10. We muft believe that God who is thj great Deceiver of the World, even to 2nd by tin ienfes, yet hath given a Spirit of Infallibility td tbofe Popes and Prelates (in Council) who livd in vvorldlinefs and widke^§t § *«

ft

EG

fc. in K

•.

Itvf) § it. We muft believe that an unlearned Pope d Prelates, who never underftood rhe Original :>hguc, but are ignorant men, are by Miracle Council infpired with the gift of right ex-landing the Scriptures which they never iiudied < underftood before.

§ *rx. Wemuft believe that every Prieft how iaorant or wicked foever, doth by pronouncing i e bare words of Confecration, work many Mi-itles, turning Bread into no Bread, Wine into no ' fine, making quantity and other Accidents to [5ft without Subftance, &c. And that he can ' ork fuch Miracles every hour of the day ; and if <? can but get intft a Bakers Shop or Vintners :el!erto fayMafs, may in malice undo the poor en when he will, by turning all their Bread and fine into none.

§ 13. We mud believe that the Roman Em-ire was all the Chriftian World, or that a Coun-11 General as to that Empire, was Genera! as to 11 the World. And that the Roman Emperor It the PopecaMedthe Bifhopsofall the VVorld pgether.- And that the humane Primate of one j mpire, was Governotir of all the VVorld. h§ 14. We muft believe that now that Erppire ; diflblveJ, the Laws then.made bind all the rrinces and Churches on Earth, viz,* that 2 de-isncl power ftill ruleth even thofe that never !wed them obedience.

$ 15. We mult believe that we ift England are /ightfuliy under'a.Foreign Church Jurifdi&ion, ;ontrary to the Oath of Supremacy.

§• 16. We muft believe that all Temporal

fiords mafi: befwornto extirpate all Proteftantsr,

and to perforautifable, on pain of Excommuni-

[ yi8 ]

c ation, Depofiticn and Damnation j And that iff) c hey do not the Pope may execute this penalty r Excommunicating and Depoling them, and givim their Dominion toothers, and may Abfolve thei Subjects from their Oaths of Allegiance. Concil.\ Later, fah. Innoc, 3. Can, I, 2,3.

§ .17. We muft Swear never to expound the) Scripture but according to the Concordant fenfe i of the Ancient Fathers, who never expounded'! much at all 5 much lefs ever agreed in any Expo-1J fitionofthem all.

§ 13. We muft believe that God hath given the Church, (that is, the Pope and Councils) a Power to Expound hard Scriptures, and to end; Controversies, and that this is a great BleiTing tq ms ; When yet neither Pope nor Councils will give us a Commentary on the Bible, orexpofition of hard Texts; nor will determine moft of the ' Controvert ies that now trouble us.

§ 19. We muft believe that the Governing part of the Church is to be obeyed, and Gods VVord received but by their Propofal, when yet ft is not known who is the Governing parr, Pope or Council, nor which Councils be true and which but falfe Conventions 5 nor can they allure as how we may pver come to know r it.

§ 20 VVe muftBelievethofeCouncils to be true and credible, which contradict and condemn each other: and! that both are ip the right.

§ 21: We muft believe both that all Gods VVord in the Sacred Scripture is true, and that Councils and Popes fay Truth when they contra-

dift it-

22. We muft believe that thofe Popes were P6pfs :sii continued the valid fucceffion, and

were

/ersGovernours of all Chriftian Souls, whom • General and Provincial Councils condemned as Si-tnonifts, Hereticks, Infidels, Atheifts, or Devils , ncarnate: and yet that Councils are to be believ-. d asthePropofers of our Faith.

§ 2g. We muft believe that General Coun-ilshave'Univerfal Jurifdiciion, when there are 1 lone fuch, nor ever can be, nor ever were. I § 24. VVe.muftftay for the ending-of ourcon-■ roverfies, till we know that which cannot be Known, viz, what the Major Vote of all the Bishops on Earth Judge of them: or till fuch Coun-j ;ils end them as caufed them & their continuance; I § 2 5. When, we have fuch Infallible Proof of the [ Scripture Hiftory as we have of the former Kings jand Laws of the Land, by evidence of Natural certainty, we muft exchange it for the uncertain .determination of Popes and Councils, depending on their Authority, Knowledge and Honefty 5 lAnd the Infallibility ofthefe who in all their lives I elfe do (hew- much fallibility : And were either Pope or Council Infallible no man that is Rot In-; fallible himfelf in judging of their Infallibility, ;and alfo in knowing what it is that they propofe as lib fide, is ever the nearer an Infallible Faith.

$ 26-They muft make it neceflary to us to know that the Greeks, the ^ Armenians, and all o her Chriftianswhoare twice as many as the Papifts, have fome way forfeited their Authority and Credit: or elfe how (hall we know that they being the Majority, are not to be believed before the Pope and his VVeftern Councils.

§ 27. They make more Cofmography and Hiftory neceflary to Salvation than God made, or Vulgar-Heads are capable of. The name of Rome L 1 4 is

is not in the Greed: It is not necetTary to SaU vation to knpw that there is fuch a place as RomiW in the World: Much lefs to know all Countreysi pn Earth where Chriftians dwell, and which ofl them are of this. Opinion or that* and whichP part hath the* majpr Vote of Bifbops, and is to be 1 ■ believed. If you fay, They are Neftorians, Ja- h cobites, Greeks, &c. the People be not bound to || know what any of thefe names fignifie.

Chap. XII. A humhle Expoflulation to the zealous Antipapifis, Conform'ifls and Nonconformifls 9 whether they are innocent as to promoting ^Pojperj >

THIS is not written to caft on you any contempt or reproach: I acknowledge that I take you for the beft Miniftry, that any Nation on earth enjoyeth: But it is to try if it may be to promote our common Repentance, and to Reform the Npminal miftaken Reformation^ thofe that have finned by extreams^ which by the af-fumed name of Reformation, have wronged God and Truth, and mens Souls, with the greater advantage and fuccefs: But e^ecially, if it may be yet to flop fuch from a finful progrefs 3 that they may not ignorantly fet up Popery, by crying down the name, and perfons.

§ I. We have not fufficiently confidered, how the Popes came to the Greatnefs that they have attained, and how and by whom it is kept up : # I ipean, how much the zealous Godly Chriftiansdid* and do contribute thereto.:

C 5*i J

z. It was the great fhame of other Churches y multitudes of Herefies, Sedts and Contentions, lat mate Rome feem as a Port for thofe to hold >y, that had by turning round become fo giddy, hat they could not ftand.

2. When the beft Paftors were perfecuted, by

roud Courtiers, erroneous Councils, fa&ious

Jilliops, and Arrian Hereticks, becaufe Rome had

■ nore Concord, Quietnefsand Power, they.ufed

o feek help from the Bifhop of Rome in their

.. leceffity, and he was ready to take the advantage

i yy helping them, to get the reputation of Supre-

i nacy : So did he by Athanafim, and Chryfofiom,

md the Eaftern Bifhops under Salens and < onftan-

im, though Bafil complaineth of the Weftern

Biihops. for minding them no more: The Popes

l 3wning of Ahguftwe and Profper, was a great help

to him againft I'eUgins.

3'. When the Biihops under the Pagans had en-fdured Martyrdom, flnd Torments, and Baniih-tments for thritf, theiir godly Flocks, when Chri-I ftianity had conquered, thought none fo fie for honour and power to govern and protect them, as the tryed furvivers: And who could then be fQ fit ? And fo it was firft the rfioft pious Chriftians that advanced the Bifhops, and over-advanced them: And fpecially the Roman Bifhops, becaufe 'very many of their Predeceflbrs had been Martyrs andConfeflbrs. Tho* we had many able Lay-Ma-! giftrates here, which Conftantine had not quickly, I yet thofe that put down Bifhops were glad that ! the Power of Inftitution and Induction , and of : Universities and Church Maintenance, fhould be • in the hands of Dr. John Owen, Dr. T. Goodwin, | Mr. P. Nye, Mr. Bridge, Mr. Sydrach Sympjon, and

fuch

fuch other. And if the difpofing of fuch advantages for Religion were now committed to Diilen-ters, whom would they fooner chufe for Power therein than their moft efteemed Paftoi s >

3. When Emperors^ Kings and Lords did pill and opprefs the poor Commons, (as in England in the Reign of William the Conqueror W.Rnfttsj&c) the Bifhops were the only men that by the Power of the Pope were able to controul them, and for the honour of their Office, oft attempted it: And therefore the innocent opprefled People were glad of the Pope's help and theirs, to eafe their yoke.

4. It was the Godly People to promote Christianity, and honour the memory of the Martyrs and Saints, that bring in the Praying at their Graves, and building Altars firft, and Churches after to retain the honour of their names 5 and that carried and kept their bones and cloaths as honourable Relicts, and recited their names in their Service, and kept and honoured their Pi<Sures,and after prayed to them. Much of that Superftition that is now moft decried by us, was brought by the moft religious fort.

5. Almoft all the Societies of Fryers and Nuns, Benedictines, Francifcans, "Dominicans, Carthu-fians, Jefuits, Oratorians,crc. have been fet up fey the moft zealoufly Religious, when any fancied a peculiar way of ftri<5Vneis,the Bifliops being againfc it, they made friends to the Pope to give them his Licence to ferve God in their own devifed way, and to have Government in their own Society without the Bif hops controul: And the Pope craftily granted it, that they might all be his own. and maintain hisPower which they were neceifita-ted to depend on.So pfr&tidwiti and Dr.Owen told

King

[ **? 7 j King Charles 2. that they defired of him but what the Religious Orders had of the Pope. To ferve God according to their judgment, and hold their Liberty from the King, and not to be under* the Biihops or Presbytery.More fuch inftances I might produce to fhew you by what fort of men much of Popery came in, (but Pride and Worldlinefs jdidmoftj

§ II. I humbly defire it may be thought on, whether fome have not ignorantly given up the whole Caufeto a Foreign jurifdidtion, by their Prophetical Expofition of Chrift's Epiftles to the fevpn Afian Churches, Rev, 2. & 3. while they take them to mean feven Ages and States of the Catholicfe Church, and two of them to mean the blefied Thoufand years State. For whether by the Angel be meant, theBifhop alone, or the Bilhop with his Elders, or the Presbyters as a College, it is plain one Governing Power over each Church (whether Monarch or AriftocracyJ is there mentioned by the word Angel. And if the Univerfal Church have fuch in all Ages, and thatbyChrifFs Inftitution, fhould we be again(iit? Even that which the Thoufand years (hall have ?

§ III. It is a very ordinary Dc&rine with us, that the Jewifh Church was the Univerfal then in Infancy, or at leaft a Type of it: And if fo, that Church had one fonwja Potefl&,both in Magistracy and Miniftry,facredly Civil and EcclefiafticalrAnd^ Cririft plainly offered to gather them under him, and continue their Polity ( tho' not their Laws,) and fet up'twelve and feventy over them accordingly. You 1 fay* Though one Jar on was their Head, yet Chrift is now the only High Prieft, ft followeth not that the Univerfal Church muft have one Humane Pripft or King,.. I

C yi4 1

I anfwer^ By your way it will follow, that it muft have one Uniting Specifying Humane Sotie-raignty Civil and Ecclefiaftical. If y^aron^be down, fois'not the Sanedrim, Civil or Priefdy. Chrift plainly offered to continue them in one Vifible Body, by his choice of twelve and feventy. And it is an Ariftocratical Univerfal Jurifdi&ion that is as bad as the Monarchical. 2. Chrift was not a Prieft according to the Order of Aaron, but of Melchizjedeck. 3. Chrift is Univerfal King as well as Prieft 5 and hath National Kings under him fupreme : Therefore his being King or Prieft in Jfrael, would not exclude the necelfity of a fupreme King or Prieft under him. And if ifrael was the Catholick Church in Type or Infancy, it would follow that it'alfo muft have one fuch Head.

I § IV, Too few Proteftants have fufficiently an-fvvered the Papifts Argument fetcht from the in-fiance of the Apoftles, viz. " The College of A-V poftles ( Peter called Priwtis) weret>ne Arifto-" cratical Governing Power over the Univerfal "Church,: Ergo, fuch a Policy was inftituted by <c Chrift. And Chrift never revoked this inftitu-<c tion. Government as well as Word and Sacra-<c ments, is an ordinary work to be continued. " And not as Miracles, Writing Scripture, Wit-" neffingwhat they few and heard, the extraordinary part of the Apoftles Work. Ergo in this "they have Succeftbrs.

This is the plaufibleft of all Arguments for an Univerfal Jurifdidtion. I haveihevved you how it prevailed with Bilhop Gumn^ztid other New Church-men {I am not willing to lay, The new Church. )

How

How it is to be anfwered I have before fliewed,

and more folly in my Treatife ofNational Churches.

§ V. Have not the old and many later Noncon-' formifts.advantaged Popery by decrying all Epif-copacy or Imparity of Minifters ? When it is fo plain that Chrift did fee Twelve above Seventy, and kept up the number by Matthias? and gave power to Apoftles, and they to other to be exercifed over ether Churches and Paftors ? And when it is apparent that all the Churches for many hundred years, had Epifcopal Government,(though not fuch as Popery and Tyranny hath fince brought in : ) Thofe called Here ticks and Schifmaticks were for it; The Novatians and Donatifts over 2ealous for it, Neftorians, Eutychians, Monothe-lites, Macedonians, Acacians, and all the Se&s in the time of Heathen Perfection: I find not that Amm ( alone excepted ) did ever call it unlawful,, or fay that it was better for tfre Churches to be without them. But that the Biihops andPres-byters Officers were equal.

And will it not greatly confirm tbeJapiftS to find fuch Proteftants reject the judgment and pra&ice of all the ancient Churches, and differ from the reft of the Chriftian World.

§ VI. But it advantaged them much more than cur opinion •, when the Scots Covenant was im-pofed as the neceffary terms of Miniftry and Ma-giftracy : Thereby weakening die Proteftants by a doleful Divifion, that by opinions were divided too much before. When f o great a part of the Kingdom, Clergy, Gentry and Vulgar were for the renounced Prelacy ,to (hut all thefe, and all of their mind that ever fliould come after, from Miniftry and Magistracy, fuch men as vficr, Beadle •, Dow-

-name*

[ &1

namej Davenant, Brownrig, Ward, Tridemx, Field, &c. Oh how many and how great! was this to unite the Proteftants, and to ftrengthen them againft the United Papifts ?

§ VII. And alas how greatly have thofe Zealous Proteftants confirmed the Papifts, and difho-nOured the Church and Chrift their King, that maintain that the Church became Antichriftian in Anno 300 or 400, or at leaft 606, if not as ibon as Chrift by Confianmt took poffeflion of the Imperial Vifible Government- I will not aggravate this as it deferveth : But I wonder not if it make thoufands of Papifts.

§ VIII. And Proteftants too many have greatly hardened Papifts, by too bold and forced Ex-pofitions of the Apocalyps 5 and laying too much of the ftrefs of their Caufe on it (as that Pagan Rome is not the Babylon there meant, nor that Rome as the Mother or Nurfe of Pagan Idolatry the Whore; nor the Pagan Empire the Beaft with feven Heads and ten Horns, nor the Pontifical, Oracular, Foretelling, and Literate Tribe, the Beaft with two Horns, nor the Jew and Gentile Miracle-working perfecuted Chri-ftians ( radically Epitomized in Peter and Pdnl ) " the two Witneffes; and that Antichrifc is "fpokenofin the Revelations $ and that Chrifc • c intended it as a Prophecy of all the great Af-" fairs and Changes of the Church to the end of "the World.] I fay, laying the ftrefs of our " Caule on thefe, is next to giving it away* "When a'Papiftfhall call for the proof of this, " and ask whether John and the feven Churches " underftood it •, and what one man on Earth (o " expounded it of a Thoufand years, or a

J! Thott&ad

"Thoufand four hundred after Chrift? and why

" Mr. Medc faith, That the Waldenfes were the fir ft

* of all Mortals that tooh^ the To\>e to be Amkhrift.

a And whether the Book was written for none " but a few men that agree not of the fence of it, c< fo near the End of theWorld ?] It will puzzle the Hearers before all thefe, and many fueh Que-flions are wellAnfvvered. When we have fo much plain Evidence againft Popery in the whole Bible, to lay it mainly on thefe Expofitionsof the Revelation , (where I find not three men in thirty that differ not in great Material Points 5 is almoft to betray it: when fuch a man as John Fox, P.m. Vol. i. Sweareth that he had a Revelation contrary to much of this, which he repeateth in his Comment on Revelations.

Specially thefe^that venture to foretel thence the Year of AntichriiVs fall, and other particulars, which time confutetb, do expofe us to the Scorn of Confirmed Papifts.

§ IX. Proteftants have too often advantaged Popery, by ill anfwering the Queftion, Where was yottr church before Luther? Pleading the Catholick Churches invifibility. When non apparere and non ejfe are oft equal in Argumentation: Greatly dif* honouring Chrift, as iffo near the end of the World, the Migenfes and Waldenfcs, (and fome Papifts that found fault with the Papal Mifcarria-ges, had been all the known Church for Eleven hundred Years: To tell the Mahometans that the Kingdom of Jefus after fo long endeavours, was fcarce bigger than Wales, is not the way to honour Proteftants, or Chrift.

And then they think to repair the d?fhcjnour by their Prophecy of the Millennial Kingdorfi, which tied] the knot harder than before. § X.

§ X* Running from them into Errours on ths other extream,and fpotting the Reformation with! many fuch Errours, hath greatly hardened and in-creafed Papifts. Especially thofe Antinomian or Libertine Opinions, that overthrow both Chri-ftianity and Morality 5 and that which inferreth thefe which too many have promoted: fuch are the wrong Opinions about Reprobation, and the Caufeof Sin, and the extent of Redemption, and the falfe fence of the Imputation of Chrift's Righ-teoufnefs, and of Juftifying Faith,and of the meaning of Works that juftifie not, and that to Believe we are juftified and elected, is to believe God's Word, or is Fides Divina ? and that the Covenant of Grace hath no Condition , and is made only with Chrift, and that he both obeyed and fuffered in our Perfon in Law fence,fo diat we did in Law fence fuffer in and by him, and yqt fulfil all righte-oufnefs by him, and were reputatively finlefs from firft to laft •, that therefore we are juijified by the Law of Innocency or Works that condemneth us, having perfectly kept it by Chrift, that our works being not meritorious are not rewardable ; Too many fuch Doflrines are Published here and a-broad, by fuch as Maccovm % Clnto , Cocceim and fome before them. And when Papifts find one grofs falthood, they think all our Religion H fuch.

.', § XI. It greatly confirmeth Papifts when they find our Writers falfly to accufe them, of any Do&rine .which they hold not: which is very ordinarily done by thofe that never read them, on the meer credit of fome Reverend Minifters thac foacaviied them before; For inftance.of the Point orlvTerit 3 when men read their Books of Self

Abnegation,

nbnegAth?7,AnnihilationJiclf-abafaj! i jL\\& ISfotfyngtefti renouncing Merit, eVen in diftributive Juftice, &a Some have wondered and faid,How much further are the Papifts from trailing to or boaiHng oftheii* Merits, Works and Holinefs than we are ?

§ XII. But Proteftants have no way promoted Popery more than by their manifold Divifions and 'Sedte, and their mutual enmity and mifcarriages. I need not name them. God hath made Unity md Concord fo neceflary and amiable to Man^ that Nature and Grace abhor the contrary. Satan [;is the Divider of Chrift's Kingdom : and a Kingdom divided.cannot (land. Multitudes turn and continue Papifts, not knowing where among fa many Se&s to fix their choice,efpecially when they : fee and hear us Revile, Cenfure, Silence, Irnprifon and Perfecute one another as intolerable', they think they may do fo by us all, and judge of us as we do by one another. And to vilifie us, is to ; value themfelves. Which Seft, fay they, would ypu have me turn to, if I turn ?

§ XIII. Specially if we fall into odious Scandals as well as Sedfcs, the Crimes of Men feem the fault of our Religion, When they have recited the Mifcarriages here from 1642, till 1660. they think they have decided all the Controversies: And alfo whenth£y can recite the ^w7/?er Madneft; and others fueh.

§ XIV. Hath the Silencing of Two thoufand fuch Minifters, and fhutting the Church Doors againft defired Unity and Concord, and keeping out Candidates, and giving advantage to Paprft Rulers to give full liberty for Popery,3one nothing-to its increafe? What hath, done more to ad~ tame-age Popery, by difablingProteftancs, arid dif-M nx pacing

gracing their Miniflers of each Party, and keeping up the hopes of Foreign and Domeftick Enemies, than caffing the Nation into a kind of Inteftine Hoflii-//, and keeping it fo by the Dividing Laws and r ,on5? which though it was principally the effeft of fecret Popifh Projects, yet had no Anti-Pay its by falfe Prejudice, Malice, Revenge and worldly Intereft, had a hand in the effe&ing, and ice in defending it, they had been more inno-;en:. And I would the Provocation had not driven many Nonconformifts into harder thoughts of Bi-fhops and Liturgy than they deferve, or than they had before the experience of their ufage. But it's hard when for Innocency and Duty men muft lye Cand many die] in common Jails,and have all they have taken from them , and be left to Beggary or Charity, to keep up as great an efteemof the Authors or Abettors of fuch Hoftility,as if they were men of Love and Peace. When they fee men Hangd for taking away a fmall part by Stealth or Robbery, it muft be more than ordinary Patience and Love, that fliill caufe men to think and fay no harm,even by honourable and Right Reverend men, that even by Law and Judgment faid to be juft, (hall take away all, and much more than all. We had not procured hatred by our importunity in 1660 and 1661. in Pleadingand Petitioning to prevent all this, if the certain forefight of it in its Caufes, had not feemed very dreadful to us: And yet we do not fee the End : The Hoftility continued^ if not increaleth, even while the Blood and Flames of Germany, Hungary, Tranfrivania, Savoy, Flanders, and Ireland and partly Scotland, loudly cry to us, Fh-e^ Tm\ and inftead of avoiding the like, we are as bufie as ever to bring more fewel,

and

and increafe the flame. And O dreadful odious Cafe 1 All is as for God, and Religion and the Church, that is thus done againft God, Religion* the Church.and the whole Land & our Pofterity.

§ XV. And by our feveral ways of Unjuft and Caufelefs Impofitions, we have hardened the Tii-pifts in defending their more numerous. Snares. They fay, If an Independent Church may bind its Members, to take their Covenants, to iubmit to their popular Examinations and Difcipline ? to avoid Communion with the Parifh Churches, and not ta forfake their Church but by tryed Reafon or Q>n~ fent i And if a Convocation may impofe what is done in England on terms fo iharp 0 why.may not: the Paftors and Councils that have greater Charge and Power, do as much and more ?

$ XVI. The Se&arian weak-headed part of Pro-teftants have greatly advantaged Popery, by their* ignorant calling every Ceremony, and Form, and Opinion that they diftafte, by the Name of Ami* chriftian: and faying* O this is Popifh * or taker* out of the Mafs-Book-, -when fomeof them know not what Anttchnftianlty is, faving as every Sin againft Chrift is Amkbriftian^ nor know they what the Mafs-Book is, nor what Popery is 5 And its well if fomeknew better what Cbriftiamty is.

When men hear that a Bifhop $ a Surplice, £ fumptuous Church Edifice, a Ceremony* the Liturgies, a Holy-day (and it's well if not the ufe of the Creed and Loird's Prayer) be Amkhriftian^ they are tempted to think that Popery called Ami-chriftianity is no worfe a thing than thefe; and fo honour Popery, and deride its AccUfers.

I would thefe named were all tjie wrongs that,

t^oteftanfs have done to the Proteftafit Caufe of

M m 2 Reformat

I 53* J

Reformation, and all that they have ignorantiy done for Popery. But we hope our great Inter-ceifor will procure forgivenefs for them that kpow

not what they-do. . But muft the Church (till fufler (omuch by its zealous Friends ?

Chap. XIII. What is the t>uty of all other Chriftians towards the *Paf>iJt$ in order to the ^Promoting of the Common Interefi of Chrtfiianity ?

T Hough I have diftin&ly anfwered this Quell ion in the Secqpd Part of my Key for Ca-thollcks , I will here anfvver it again > left I be thought to run into Extreams, or encourage the Extreams of others 5 by all that I have here and ilfewhere faid. And as to the chat of Ignorant FaAion,- that will fay I contradict my felf, I will an-fiver it with Contempt and Pity.

§ I. Firft, we muft lay-deep in our Minds, and inculcate on our Hearers the common Fundamental Truths and Duty : That Love is the Second great Commandment, like to the Firft: That it is the fulfilling of the Law: That he that dwells in Love dwells in God, and God in him : That he that loveth not his Brother whom he hath feen, joveth not God whom he never faw : That fome love belongs to Enemies, and much more to Brethren : That as much as in us lyeth we muft live peaceably with all Men: Yea, and follow Peace with all men.] And that thefe are Duties that nothing can cUfpenfe with.

sir,

tm ]

§ II. We muft acknowledge and commend all that is good among them 5 and muft truly under-Hand in what we are agreed : That is, They acknowledge all the fame Books of Scripture to be the true Word of God which we acknowledge. They own all the Articles of the Creed which we own : and of the Nkene and Conjtantinopolitan

Creed. They own all the Lord's Prayer, and all the Ten Commandments, faving that they take the Second to be but part of the Firft, and divide the Tenth into two. They teach in their Cate-chifms, all the Beatitudes, Math.,j. and the Moral Virtues, and the Graces of Faith, Hope and Love, &c And he that pradtically and fincerely doth all this hath many Promifes of Salvation id the Scripture.

§ III. We muft not untruly faften on diem any Errour which they hbld nor, nor put a falfe fence on their words, though we may find many Prote-ftants that fo charge theft); nor may we charge that on the Party which is held but by fome whom others contradict. How far many Protectants herein miftake and raihly wrong them (In the Doctrine of Predeltination, Free-will, Grace, Merits, Juftification , Redemption ^ Perfeve-rance, &c.) I have freely (hewed in my Catholick Theology and End of Dotlrind Controverts, 5 And Ludovkm k Blanks after others hath excellently opened.

§ IV. We muft not take all the Laity to own fill that the difputing Clergy write for ^ when they neither understand it nor confent to it. ^ § V- As we mu£ diftinguilh between the Ef-fentials of Popery , and their Integrals or other Corruptions^ fo we muft not charge any with the Mm 1 firft

c m 1

fir ft meerly for being guilty of many of the other : Elfe we muft call all the Greeks, Mo[-

covites, Aba/fines, Armenians, &c. Vapifts.

5 VI. We muft (till diftinguifh between Chrifis Catholick, Church, unifyed by his own Headfhip only 5 and the Papal Church, unifyed by a pretended Univerfal Humane Head, Monarchical or Ariftocratical. And fo we muft diftinguiih be-rween a chriftian as fitch, and a Papift as fuch. And we muft hold Communion with Papifts in Chriftianity, though not in Popery 5 And muft grant that thofe. that hold Chrifts Headfhip and Chriftianity more firmly and practically than the Pope's Headihip and Popery, and feeing not the Contradidion, would renounce the Papacy if they faw it, may be faved.

$ VII. To profefs utter averfenefs to all Reconciliation with them, and to declare them no Chri-ffians but Antichriftians, that muft be the Objedts only of our Hoftility, ft to be Adverfaries to the firft mentioned Fundamentals,and to the common intereft of Peace and Chriftianity. * § VIII. We muft difclaim their opinion that fay that the Church became Antichriitian in 300, or 4CQ, or 6oo> or any time before the Popes claimed Univerfal Jurifdi&ion over the Chriftian World 3 as well as in the Roman Empire. And fhen the Papal revolt did not reach one half the Church.

§ IX. We muft not impute the Papal or Patriarchal Vices and Pride, to the generality of the inferior Bifliops, though in Councils too m^ny were very Fa&ious: For even a Heathen Amm. MWfetlinm tells us the great difference , by Papal f f\Mi *$! kjVWrF ^^hopsHumility and Virtue.

§ X. We muft not take the Queftion, whether the Pope be t Antichrift as. more necefl'ary than it is 3 Nor make the Decifion an Article of Faith, •nor lay more of the ftrefs of our difference on -it than we ought: . For we have many far clearer Arguments againft them from plainer Scriptures.

§ XL Therefore we muft not force the vulgar to Difputes with' Papifts, without caufe, on forced Expositions and Suppofirions that turn the Revelations againft Rome Papal a* the Babylon and Antichrift there meant, when io much may be iaid, and is by fome Proteftants to make it likely that it is but Rome Pagan that is there meant- We muft not give their Difputers the advantage of Challenging us before the Vulgar , to name one Man for a Thoufand Years and more after Chrift, that expounded the Revelation as we do, or that took the Pope to be Antichrift. *

§ XII. We muft not imitate the great Novel Expolitors of the Revelation', that make the feven Churches to be feven States and Ages of the Univerfil Church , and two of them to be in the World to come after the Conflagration 5 and confequently, that if by the Angel o&eaih Church be meant the Biihop (either alone or with his Elders, as moft think old and new Expolitors) then an Universal Humane Head is of Gods lnftitution. And if that be true, then Papery will be right in its Eflentials, and we in the wrong- We mute take heed therefore of the ignorant fa&ious'Zeal of over-doers, that make men Papifts by falfe oppofing them.

§ XIII. We muft take heed left we make any one fallhood a part of the Prot'eftant Religion and Reformation" (much lefs many plain faKhoods

M m 4 as

as too many do). For when Papifcs find any fuch Untruths, they will judge of our Religion in the main by thofe.

* XIV. We muft fee that in the Form of our (Government and Worfhip , we own not Principles of Confufion, and fee not up ourfelves, our iievifed terms of Church Admittance and Communion, and thereby feem to juffifie fuch Additions among Papifts and others.

§ XV. We muft live in Love and Peace and Concord among our felves, that our Fra&ions, Se£i$jSnd Errours and envious Oppofitions,make us pot a (command make not Papifts think that we are mad, and rhat there is no way to Unity and Peace but in Popery, uniting under one Humane Head-

§ XVI. We muft own Chriftian Communion In-definite and as IMverfal as Capacity alloweth , while we difown Univerfal Humane Jurifdittion.. But wempft underftand well the difference.

We are ex Authority Tmperantis bound to obey Jurifdidion : But to hold Agreements nothing binds us but God's general Commands for Peace and Concord, and our own Contract and the common good. So that if Councils agree on any thing contrary to thefe ]Epds, no Church is bound by fuch their Canons,' nor to confent. Juft as a Diet of ICings and States are frep to confent or diflenc to a'Major Vote , as thereafon of the thing re-girireth (and no further) for the common advantage of Chriftianity. But have no one King Uni-verftl to whom thpy are all Subje&s.

§ XVII. Yet if any King and People will be fo flavifh as ro fobjed themfelyes to a foreign King pr Jurjfciidtionjtheir oct confent may oblige them as far as belt 1 enuavipg may dp.

§ XVIII. We muft not deny what good ufe God hath made of Rome's Grandure, Unity and Concord: It's like elfe Chriftianity had not kept up fuch advantages of ftrength,wealth and concord againft the great Power of the Mahometan and Heathen Enemies.

§ XIX. We muft not by the Scandals of fome Pexfons or Fraternities , be drawn to think the -reiiare like them , nor to deny but fuch men as Bernard, Gerfon , and abundance of Fryars, and Nuns, though zealous for the Roman Concord, were godly excellent Perfons: Even in the dark (Ages of their. Church, what abundance of moft learned School Dodors had they, in which much Piety alfo appeared (as in Bonaventnre y Aquinas , Hemic hs ab Haflia , and many fuch- As alfo in many of their Biftiops, as Bororn&w, Sales^&cc* And in the Oratorians, and many rroft Learned Jefuits. All this we muft candidly confefs and honour.

§ XX. The common Intereft of Humanity, Chriftianity and God's forefaid fundamental Precepts , oblige Proteftant and Papift Princes to Confederate how to live peaceably among them-felves^ind to unite againft the Common Enemies, while they cannot yet agree in the Points of Difference- That fo far as they are agreed, they may walk by the fame rule.

§ XXI. I think we fliould hurt no Papift in Body or Goods, any further than is neceftary to our own Defence, and the Defence of the Truth, and Souls of Men, and the Kingdoms fafety. Buc win them by Love.

§ XXII Becaufe a factious Solicitation of the ignorant to iubmic to their foreign Jurifdiftion, is

enmity

C 53S 3

enmity to Kings,and States,and Churches,asagainft their Eflential Rights, the unpeaceable managing of Difputes and Endeavours to fuch Treafon and Slavery, may be as much reftrained by Law, as Men may be reftrained from teaching that Wives muft for fake ih?ir Husbands & lie with otherMen, and Children forfake their Parents, and Soldiers their Kings and Captains, and all obey the Pope againft them.

§ XXIII. Yet becaufe they will fay that we dare not hear the truth , I think it not amifs, if they be allowed fome time,when the Rulers think lit (not to challenge weak Minifters at pleafure to DifputeJ but in a fit Affembly to fay what they can, fo'be it they will withal there hear what can be (aid againft them, by fome able Divine choiea by the King., Biftjop or Minifters ? who alfo fhould choofe the time and place.

Thefe terms are better than the unreconcileable Hoftility kept up by the terms of Antlchrift and

Here tick.

XXIV. And (though the unlearned have fafer and better Books enough to read) I think it will do much to re&ifie mens Judgments that are inclined to extreams, and to mellow and jjpeeten their hearts into Chriftian Love, if the Learned would read the Devotional Pious Writings of Pa-pifls j fuch as Bernaud, Gerfon, Gtrbdrdm Zatpha-riienfis, Sales, Kempis, Thauleros, Benediclm dc Bene-dtilis Regiila Vit&\ Barb an fori, Fer in,t\\eQY2XOX\H\Si 2nd in Engliih , The Interior Chrijiian, Parfons of

Refolution, Baker , the Life of Nerius , and of Mr. de Rem;, and other fuch.

They would find there (o much of God as would win their affections to a Brotherly Kindnefs,while

they

they find fo much of that which is in themfelves. rloly breathings after God, are favory to thofe that have the like. I know tfiofe that have read >r heard fuch books asthefe, that have faid, How

have we mi [underflood the Papifts f If an efteemed Minifter ihould Preach part of The Interior chriftian. or, fuch another book, and not tell his bearers whofe it was, I doubt not but many godly people, would cry it up for a moll: excellent Sermon: -When as if they before knew that it was a Papifts they wotrld run away.

I "do not by any of this encourage any raw un-F grounded Proteftants to caft themfelves on the Temptation of Popifli Company or Books: But that you may fee that I write not this rafhly and without jafr caufe, I will infiance in one Book called Bunnys Rejolution : It was written by Par-fons, one accounted a moft traiterous Jefuite, and Edmund Bunny Corrected and Publifhed it; {'and J'arfons Reprinted it with more -Popery, reviling Bunny for being fo bold with his Book, as to fpunge out the Popifli Errours. I have met with feveral eminent Chriftians that magnified the good they had received by that Book.

When I was 21 years of Age, the Bifliops fe-verity againft Private Meeting caufed many excellent Chriftians in Shrewsbury to meet fecretly for mutual Edification: At one of thefe where was of Minifters Mr. Cradock> Mr. Rich- Simonds, and Mr. Fawler ( caft out at Bridewell Church fince ) Mr. Simonds faid, that there were fome godly women in great doubt of the fincerity of their Converfion, becaufe they knew not the Time, Means and Manner of it, and defired all that were filling to.open the cafe of their own, to fatisfie

fuch

fuch. I remember but one that could tell jufc the! Time, Mtans and Manner, but with moft it be-i, gaa early, and was brought on by flow degrees ij but fo as fome One Time and Means made a morel i ©bfervable change than any other: Among thefej three fpake their own cafe, that after many Convictions, and a love to Piety, the firft lively mo< tion that awakened their Souls to a ferious refolded care of their Salvation, was the reading of JBwmys Book of Refolution: Thefe three were Mr. Fawhr, Mr. Michael Old ( for Zeal known through much of England) and my felf. And having fince heard of the fame fuccefs with others, (when yet now there be many Books that I had rather read ) I have reafon to think that God notified his will, that we fhould (inftead of rafh hatred ^profit by each other, and love his Word whoever writeth it.

§ XXV. And we are the more obliged ro behave our felves with all due tendernefs to Papifts and all other exafperated parties, in the Confciouf-nefs of t;he aforefaid guilt that we have fallen under, to their hardening and hurt. Weakning the Proteftants is ftrengthening the Papifts. Repentance is fo hard a work, that it feldom goeth well down with any party to hear of their fins, efpecial-ly the mod heinous, becaufe they are moft frightful and odious. But yet it is fo necefiary a work to Repent, necefiary to the finners, and necefiary to this Land, that a Dying Minifter of Chrift ( who daily lamenteth his own fin ) (hould not for fear of the anger or reviling of the impenitent, omit fo necefiary a work, while Danger and yet Hope feem to tell us that thk p$ the time.

laying oft done it to the difpleafing of many,

will, though it yet difpleafe, add this brief warn-

f If the remembrance of the years 1643 to i66o 9 Of all that was done in England, Wales and Scot-'atsd, againft Order, Peace, Government, Miniftry, found Do$rine and Difcipline, by the Sectarian Army and the Antinomian, Anabaptift and Separating Minifters and People that encouraged them, and the fatal end they came to without any blood-fhed to overcome them, and the coqfequent changes : I fay if all this convince not the Separating Se&arian fort of profeffors, that they have been heinoufly injurious to the Proteftant intereft, and have ignorantly kept up the life of Popifh hopes, I know not what means can convince fuch men.

II. And if after all theMiferies of former di-vifions and uncharitable violence, before and in the Wars, thofe. that have added the greater burdens, and revengefully done what I love not fo oft to mention, by Laws, execution and additional reproach, upon Corporations, Churches, Uni-verfities, Minifters, and brought and yet keep the Land by refolved obftinacy, in its divided dange-' rous finful ftate, and lock up their Church door againft defired Unity and Concord,, and all this for nothing, but to juflify the revengeful changers and their own complying acts, I lay again, and again, if all this after the laft thirty years experience added to all before, feem to the gurky no wrong to the Proteftant intereft, nor to the Na-tions Peace and Hopes, nor any advantage to Popery, nor any fin againft Chrift in his Servants, the Lord take fome extraordinary effedual way, to convince, heal and fave fo blind and obdurate a people: for I fee no hope of ordinary means,

The

The God of Peace have mercy upon an Ignorant Vn-pe ace able World, and prepare why Faith, Hope and Love for the World of Love and Peace. Amen.

Voftfcript.

% i.T Perc6rt T e fome cannot digeft it, that a A Chriftian Soveraign lhould be the Head, that is, the Forma informans, fpecifica & unifica of a National Church, and that it is not faid to be a National Sacerdotal Head, either Monarchical in one primate or Ariftocratical in feveral Metropo-litanes or Diocefanes, as one College & Ferfona political Or as Mr. Hooker, Dr. Beveridge, and the Republicane Politicians, and moft fanaticks think, in the Major part of the Body, ruling by their Re-prefentatives and chofen Proxies, which is called a Democracy 5 or mixt of thefe by natural right* § 2. And if any thing with thefe men were ftrange, it would feem ftrange, that the fame men that fubfcribe to or approve the Canons of 1640 for the Divine making or inftittttion of Kings and that fill Pulpits and Books with Invectives againft Rebels Fanaticks and the Parliaments Wars, and many Writers of Politicks, for holding that the King is fingnlis Major & univerjh Minor, and that the Power of the Head is from the Majority of the Body, and that the Legifbtive Supremacy is in them radically as in the Majeftas Realts derived to the King as the Majeftas pcrfonalu, fhould come themielves to build their Church Power on fa rotten a foundation 5 And chat the poof Koncon-

Ibritiiits

L ><M J

formifts long called Rebellious, mufi now become againft fuch Churchmen the defenders of the So* veraigns Power. But fuch is the cafe of this blind, giddy, fa&ious World.

§ 3. According to my ufual ( defpifed J method, I will diltinguifh the Controverfie de re, from that de nomim : And I may fay.

That de re all men are agreed of all thefe following things.

1. That Civil Power ingenere is of Godsinftitu-tion: and his Laws made their fupreme Law, and his Will and Glory their ultimate end.

2. That as all are thus bound, fo Chriftian Sovereigns are both bound and qualified as from God, and for God, and therefore are facred perfons.

3. That the forcing power of the Sword is only committed to Magiftrates;to be exercifed FOR and UNDER GOD,and by Chriftians for & under Jefus Chrift; And therefore fuch Chriftian Princes are not to be called Civil, as exclufive of Religious or Spiritual work, but as exercifing their power pro civibttS) for the good of their Kingdoms, even religious.

4. That God is the Author or inftitutor alfo of the Sacerdotal Office; and hath fpecify'd it in his Word : And that the Magiftrate or the facred Miniftry, can neither of them put down each o-ther, nor alter any part of either Office which God hath inftituted.

?. That'it belongeth to the Sacerdotal Office ( or Clergy ) to be the official Preachers of the Goipel, and to judge by the Power of the Keys, who is fir, oruniir, for church entrance by Bap-tifm, and for Church Communion, find to Bap-tizr, and adminiibr the Lords Supper 3 admonijh,

fufpend

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fufpend and excommunicate from their comment on, fuch as deferve it, and to abfolve the Penitent.

6. That the Priefthood ( or Paftors) have na power to ufe the Sword, by force, (on Body or Eftate, by Stripes or Mul&s) nor yet to force or require the Magiftrate to do Execution by the nicer Sentence of the Clergy, without trying and judging the Caufe himfelf.

7. The Paftors that the Magiftrate chufeth for the care of his Soul, may declare him unfit for Communion if by impenitency in grofs fcandal he deferve it •, but may not difable him from Government, by a publick diilionouring Excommunication 5 much lefs fend fuch a reproach abroad in the Land or World.

8. The Bifhops, and all the National Clergy areSubje&sto the Soveraign, as Phyficions and Philofophers &c are. And he is Governour over them in matters of Religion which belong to the determination of National Laws, as well as in worldly things. The Paftor as the Phyficion is judge judicio privato perfonali how to ufe his own Art and Work, and when, and on whom: But the King is Judge judicio publico of all that is to be the common Rule: As that Phyficions ufe no Poy-fonous Drugs, take not too great Fees, what Hofpital he (ball be over, &c. And fo fs* the Miniftry, that they preach notHerefie, or Schiftn, and Strife, that they neglect not their Work, that they ufe aiitTranfktion of the Bible, that they have due Maintenance, Place, &c

9. The Soveraign is Judge whether hisCbrr ftian Kingdom (ball be divided into Provinces* Di^cefles> znd of what extent they fhall be, or

mi

C W 3 (hall have one Primate, or all particular Churches ihall be equal; or fome Tolerated and Privileged from the Diocefans.

10. The King may make publick Laws for Family Religion, that all Children be taught to read* and learn Catechifms, and Scripture, and ufe the Lords day in pious Exercifes, and fubmit to theit* Teachers, and forbear profane contempt or abufe of Perfons or Things.

I think the whole Matter is decided in thefe ten Particulars.

§ 4. II. Now de nomw the queftion is what is to be called the FORM, and what but the MATTER of the Church as National. For of a Church as Congregational, or ZSDiocefan, or 3. Provincial we have ao controverfie: No more than of a City or School.

And feeing every Politick Society confifteth of

the Pars hnperans and Pars Snbdita, all grant thaC the Pars Imperans as related to the Pars Snbdita, is; the Specifying or Unifying Form and Head 5 it is then clear that all she Clergy being but the Pars Subdita under the Government of the fumma po~ teftas (whetherKings alone, or King and Parliament, or an Ariftocracy ) they can be but the Matter of the Church as National, and not the Formal Head : For a Body Politick of one Species can have but one Head of that Species* So thac to make a Primate , or two Metropolitans, or a Synod ofDiocefans, or a Convocation reprefenting all the Clergy, to be more than the Matter of a Church as National, is to make them the fumm* pot eft as ovSoveraign i and to depofe King and Parliament*

§ J. Obj. But the Regiment being of two Species^ N n (4

fo is the Policy, Society and Supremacy: Each is Sn*-pt cm in fua ipecie.

jinf i. So then you would have two Nat ion ap churches and Soveraigns: If you'll extend the Con-troverfie but to the Name, it may be the better born : But then acknowledge the Equivocation, and give US the definition of each Church, and ufe not the Name of the Church of England for your own Form only.

2, Eut a Sitbjetl Policy is not the Supreme and denominating Policy: Its private and fubordinate as to National. The Phyficions, the Soldier?, the Marriners, &c. though they are in hoc fit to over-rule the King and Parliament, are not therefore the Soveraign Power of the National Body Politick.

§ 6. Obj. But theirs are matters of [mall moment^ but the Clergy are Rulers in matters of Salvation.

■Anf. Unhappy dividing Rulers they have been here and in moft of the Churches. But, i. I have proved that Kings are Rulers alio in matters of Salvation as great as theirs, and over them :

2. Was not Mofesy and David, and Solomon, and Jchofhaphat, and Hezekiah, and Jofjah, &c. the Soveraign Rulers of Church and Priefts, though an V^zJiah might not offer Sacrifice or Incenfe ?

3. The proper Governing power ofBifhopsis but ever their own Flocks, and they may not Rule in other Mens Dioceifes, much lefs over King, Parliament and Kingdom, further than the Soveraign giveth' them Political Power.

§ 7' Obj. They may command Kings and Kingdoms in Chrifls Name to obey God and forbear Sin.

Anf. True; fo did every Prophet ; fo may any one Minifter : Yea a Foreigner, aSalvian, a £**

ther,

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I ther, &c\ But this is Gods Government Nanciative y and not Political: And fo if the Metropolitans, ' Diocefans, Convocation or a General Council command as in Chrifls Name, and prove rheir Commiifion as Meffengers from him, we will obey Chrift in them ; But if one Man bring better proof from Scripture that he fpeaketh from Chrift, he is to be obeyed before a Council that proveth no fuch thing. This fort of Divine Authority ]y-eth in Evidence ( which mod: Bimops on Earth now have not ) of the truth of their Meflage, and is but Nunciative, and worketh only on voluntary Believers and C on/enters.

And if the Controverfie de nomine be. whether a Chriftian Kingdom as fuch may be called A CHURCH what pretence have the deniers ? Not a notatione nominis : The Church in the Wildcrnefi is a Scripture Name : And fure the Jews Church was not denominated from the Priefts only : Mo-fis is ofter named as its Head than Aaron.

§ 8 Obj. But are not Judges and Bijhops apart of the Pars Imperans as well as the Soveraign.

Anf Only fubordinate in rheir Provinces: They are but as the Kings Hands and Tongue* They are Subjects themfelves, and have no Political Power but what Be giveth them.

2. If you might fo far diftinguifh of them as Imverant under the King and asSubjedts, as to fay that Judges and Bifhopsareas the Wife in the Family that hath a Governing power over Children and Servants, that maketh her not the denominating Head of the Family, but a Subjetl of the high-

e(l Ran!^

§ 9- Qu What if a Chriftian Kingdom had no Tajlors f

N 11 2 Anf

£54*3

'Jnf. Then they were but an Embrio. or half

Chriftian, and not materia difpofna for a full formation. The Matter and Privation ( that is, Difpofitio rectptiva ) zrz.Effential to the £o^ though they be not the For^.

10. Qu. But what if under an Infidel King, a Chriftian Nation be confederate under SiJJjops.

Anf They are no Chriftian Kingdoms, but a Chnfiian Nation, and are many confederate Churches^ and may be called One Church equivocally dXidftcun* dum quid as confederate Kingdoms may be o#e /0'»g-^o/w : But they are but materia difpoflta fine forma

as to a National Church properly io called, and as fuch

§ IT. Qu. An thofe of the Church of England that are not Conformifts f

Yes, if they conform to Chriftianity, and are

Subjedts of the fame King.

§ j 2. There is an odd Writer that hath lately publifhed a book to prove that the Adf of Toleration freeth not Nonconformists from the guilt of Schifm. Doleful is the cafe of fuch a Church and Land, where the Lesrned men after near thirty years filencing, imprifoning, and ruining multi-tudes,knpw not to this day what they are, or what they hold, and who it is that they do all this a-gainft, How can fuch wink fo hard as not to Jcnow that we took it for no Schifm to aflemble for Gods Worlhip before the Aft of Toleration, while they have done all this againft us for fo do-Jrv.; ? Could they think us fo mad as {Q futfer Jails 3 id Ruine and Scorn ($nd Death to many,) 'or \10von Schifm} And if we took it for a duty before, h nv can we pfce.fta &§ of Toleration to be it |!)t( muft jqfiifie us }

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But fuch men England fuffers by, that cannot diftinguifh between Forum JJivinum and Hn»<*-num-.We believe that Gods Command juftifierh us ■inforo Divinoj for obeying it: But the Law jufti-fieth us inforo hptmwo; Gods Law and Judgment will keep us from Hell, and at laft filence our fi-lencers: But the Kings Laws bring us and keep us out of Jails, and from the Jaws of them that envy our Liberty and Lives.

§ 13. It's a queft ion ^ confidence, whether EngUndbz a Proteftant Church or not, if it have 2 Papift King? To which I fay, we muft diftinguifh between a profeft Papift and a concealed one.

2. And between a King that hath the total Sove-raignty and Legislative Power, and one that hath but part of it, and the Parliament another part.

3. And one vvhofe Laws are for Popery ( or his power above Laws ufed by Commifficn ) and one who ruleth by Proteftant Laws. And (6

i-A Kingdom under a total Popiih Sovereignty, ruling by Popifli Laws or Mandates above Law, is no Political Proteftant National Church, tho all the Clergy were Proteftants: The form that denominated! is Papal: And yet it is not a Papal Church or Kingdom : Becaufe the matter is eflfen-tial, and its difpoptkn without which non recipitH? forma. It is a Chrifiian Church, neither Protectant ( fave equivocally ) nor Papift, bin mixt, ; But if Biihop Morky and thofe Conformifls that give the total Legiflation and Sovereignty to the King alone be not in the right, nor they that make it traiterous to fuppofe that the Kings Authority fpeaking by Law, may be fet againft his Perfonal Will, Word and Commiflion, then the Parliament and Lgws remaining Proteftant, the Kingdom

dom and Church may yet be Co called, though no r in the fulleft fence. For then the Laws being the, Kings publick voice, and the effeft of a Power above his own alone, by them tho' he be a Papift he Ruleth as a Proteftant. But it is otherwife if his Commiffions (e. g. to the French or Irifh to Invade the Land) be above Law, and may not be refitted on any pretence whatfoever: So great a ftrefs lieth on this point of Conformity.

§ 14. But I will leave another cafe to the con-fideration of others. If Mecropolitans,or Primates, if Diocefans or Convocations, be the fitmma Fo-t eft as, Ecclefiajlica, and a Church be truly Society Politic a 9 or governed; Qn* Then what Religion was the Diocefan Church of Gloucefter, while Godfrey Goodman was Bifhop ? Or the Diocefan Churches of Eli, of Norwich, of Oxford, &c while Dr. Guning, Dr. Sparrow, Dr. Parker, &c. were Bilhops ? Or the Church of England and Ireland, while Dr. Land, Dr. Neale were here the Metropolitans, and Dr. Bromhall Primate of Ireland.

§ 15*. As to the Learned Dr. ( now Bifliop ) Stillingfteet, that make:!) the Church of England to have no vifible Informing Conftitutive Head or Sovereign, but to be Governed by ineer Corifent of men Agreeing in a Convocation repreienting the whole body, I am forry I have {aid heretofore jfo muchagainft it 5 as if the Confent of all Writers of Politicks regardable, had not beenanfwer enough, who agree that all Politick bodies are

eflentiated by the Pars hvptrans, QX fnmma Poteftasy and the Pars fnbdita 9 zs the Materia difpofita: And I to much honour the National Church oiEngland,zs thatlfhall not yet granc(till it is further deformed) That It is no Political Body, but a meer Confederal . 4 ting

C tfO

tine Community , like a Confederacy of Kingdoms.

But if ever it come to that, you may fay, that when the fame Land hath many forts of Confederate Clergies, it hath as many Churches -, and which is the beft, I think is not known in France, or Spain, or Italy, or here by the Major Vote -, nor hath Nature put a Ruling Authority in Major Votes of Lay or Clergy, as born with them,before 'Contract give it them by Political Conftitution.

All's well in Heaven; The Lord fit us for it.

March 30. l6$l.

Since the writing of all this I have read Bimop Stitlingflcct's excellent Charge to his Clergy 3 which would give me hope not only of the continuance of the Proteftant Reformation here, bun alio of fucha further Reformation as may procure our Concord, or at la ft move the Law-makers, (o far to amend the Act of Uniformity as may pro-> cure it 5 were it not that the deluge of the wick-ednefs in City and Countrey, and the paucity of Men qualified for his defcribed Work, and the Power and Number of the Enemies of it, maketh me fear that it will die as unpra&icable Angularity.

But I humbly recommend to the Clergy the regard especially of thefe pallages in it. I. Pag. 12. - Thofe that have the fmalleft Cures are called

* PASTORS, and Linwood notes that Parochialts 1 Sacerdos dicitnr Vaflor, and that not only by way c of Allufion, but in refped to the Cure of Souls 5

* but we need not go fo far back: What are they c admitted to ? Is it not ad Cnram Animarum fj Ask Dr. Fuller Dean of Lincoln, then, Whether it be Mimft trial Truth to ptbUjjh that Parochus was never

4 ri*^£ [J52] ~ fP& re-

vere ailed Pafior^ till the deliration of this a?7d the former Age. ]

II. Pag. 15. [" I hope they are now convin-<c ced chat the Perfection which they complained lately To much of, was carried on by other " Men, and for other defigns, than they would " then feem to believe. ]

I am glad that you are convinced of it. You are miftaken in us \ we believed it ever fince

1660. But we know that it was Sheldon, Morley,

Guning, Hmchman, Sparrow, and many morefuch that were the great Agents of it, in Court, Convocation, and Parliament. I thank you for disowning ic*

III. I rejoice to find it proved, Pag. 37. that The Bijhop is judge of the fitnefs of any Clerk^prefent-edto a 'Benefice,"] which as it puts us in fome (faint) hopes for the future, fo for the timepalt it tells the Bilhops whofe the guilt is of the Inftitution of all the uncapable Clergy.

IV. Pag. 40. He proveth that Vacations ihould be Parochial.

9 V. He comfortably purpofeth to reduce Confirmation to its true ufe: And tells Minifters their Duty of Certifying the Receivers fitnefs.

VI. In a word, I intreat the Reader to compare this Charge, with the Vifitation Articles of Bifhop Wren, Pkrce, and fuch others, and the Charge againft them in Parliament, and obferve the difference, and be thankful for fo much.

F I N I &

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