This book made available by the Internet Archive.

ls?^,s#.ftsl

To the Reverend

Conforming Clergy.

Re'verend Fathers and Brethren,

IT is now feventeen years fince neer t\^^ thoufand Minifters of Chrift were by Law forbidden the exercife of their Of-fice,unlefs they did conform to Subfcrip-tions, Covenants, Declarations and Prafl:ices, which we durfl not do,becaufe we feared God: Forefeeing what this would do to the deflroy-ingof Love and Concord, and of mensfou's, weakning the Land,encouraging Popery, He-refie and Schifm, we did our beft betime by Reafon, & fubmifiive petitioning the Bilhops, to have prevented it; but in vain: Wc never made one motion for Presbytery, or againfl: Liturgies, nor to abate any of the Bifliops Wealth, or Honour, nor any thing as to Church-Government, but Arch Biftop Vjhers Model ot the Primitive way .• And we thankfully accepted of much lefs, eipreft in His Majefties Gracious Tjedaration about

The Eplflle.

Ecciejfaflkal Affairs, which,v/e hoped,would have "ended all our difccrds. The Reafons of the Great Change^ and New Impojitions^ it is God, and not we, that mud hdve an account of from theConvocation,^c. and of the confequents. Since then, as we forefaw, contrary interefts have increafed contrariety : The Laws againft our Prelching to more than ft)ur, the Penalties of forty pound a Sermon, and long imprilonment in common Gaols, and driving us five miles from Corporations, and places wdiere we lately preachr, and the reafons given are not unknown to you : Many Books are written, and Sermbhs preached, earneftly pre/Ting Ma-giftraty^" to execute thefe Laws againft us: And though, when demanded, we gave in a Catalogue of divers things intheold Impo-fiti:ohs, which we undertook to prove to be gredt"fins; and in our Petition for 'leace^ protefted that nothing but avoiding fin fliould hinder our Conformity, and we had never call or. leave to give our reafons ngainft the New Conformity ; I my felf have been reported to my Superiours, to be one that com tefieth the Lawfulnefs of all, fave V e renouncing of a rebellious Covenant: And while the Law and Canons imprifon, and excommunicate us ipfofa^o^U^we do but give the reafons of our Nonconformity ; andLhave offered to Reverend Bipops and others, to beg leave to

do

The Epiflle. do it on my knees, and nothing more grieved me, tiian that I might not ib endeavour to fave men from the damning fins of rtating, falfe accufing,and ruining tneir Brethren, and facrilegious iiindenng the Preaching of Gods Word; yet have 1 ueen called on to tell them ivhat it IS that we would have^ and told that our Superiours judge us not [incere^ but meer faftious Schifmatkks^ that will neither Conform^ nor veil them why we do not. Vehement Letters of accufation are fent me : Many Books charge us with heinous Schifm, even as wilfully doneagainfl oiir confciences: Yea that Covetoujnefs and Fride^ and not Conjci" ence^ caufe our Nonconformity ; that we are the worjl men alive^ and unfit for humane fo-ciety^ &c. while we are made their fcorn, and many want bread,and many of us preach for nothing, fave the fpiritual benefits and rewards. And thofeofus that have bread, know of fo many that have families, and nothing but alms to maintain them, that we are glad to give them all that our nece/Tities can fpare : And we fuppofe our accufcrs would not think that if they chofe beggery and fcorn, or lived only on mens chanty, it would prove them to be covetous or proud. I have read the Books of Bifliop Morley^ Mr. Stihman^ Mr. Fulwood^ Mr. Durel^ Mi", Fow-liSy Mr. Falkencr^ Mr. Nanfen^ Dr. Boreman^

Dr.

The Epzjlk:

Dr. Parkery Dr. Tomkins^ the FrienMy ©c-hatCy jDr. Ajhton^ Mr. Hollingwortl\ Dr. Goo</, 'Mx.Hinkley^th.^ Countermine r^ Mr. Z, 'Eflrange^ ]N^r X6?;^g, and many more. And as my flelh is no more in love with poverty and fcorn than yours, nor was I more uncapable of fuch a lot as yours; fo I here teftifie that no man IS niore inexcufable than I, that have dwelt fo long in pain, fo neer the grave, if I have been fo mad^s to filence my felf, and chcfeaGaol among malefaftors (where I have lain) and bitter accufations and profe-cutiom., for any thing of this world that I could hope for, or for any thing lefs than my falvaiion. And either 1 am an utter ftranger to my felf, or elfe I was willing to know^ the Truth: and Liberty and Wealth is likertobc a byas, than tliat which the Law decreeth agamft us. But if I be fo unhappy as to be tincapable of underftanding the lawfulnefs of all that is madeneceilary to the Miniftry,you fliould better think of it before ycu beg the ruineof all that are as ignorant as I. Had you told us how to come loyour meafure of knowledge^ we would thank you : When I askt Biftop Morley fuch a queftion, he advi-fed me to read B'llfon and Hooker^ where I found more than I approved for refilling oi reftraining Kings; and had long before read them and Sanwh^ Billiop Doivnam^ Spalaten-- ' V ' fis.

The Epiflle. fis^PetaviuSy San£la Clara^ Y>x.Hammond^ and abundance more for Prelacy, &c. He is not worthy the name of a man that would not know that truth, which maketh both for his temporal and eternal welfare.

Under thefe accufations my confciencc urged me to acquaint the accufing Clergy with our Cafe, believing it be uncharitable to impute all their falfe report to Malignity, or 7)iaholifm,h\xt that it was STRANGENESS to our Cafe^ while wrath and crofs intereft kept them from hearing us : But my prudent friends perfwaded me filently to leave all to God, aifuring me it would but more exafperate, till they called us themfelves to fpeaL Twice we were fince invited to a Tryal for Concord, and both times came to an "Agreement with the moderate and eminent Pcrfons that we treated with : But it was buried in privacy ; and flill we are called on, to give the -reafons of our Diflent.

Having long forborn for fear of offending them that require it, at lafl: I have here adventured, not fo far as to urge the Cafe^ but only to fiate it, and tell you barely what it is that I dare not do : If I find that you can bear this, if I have leave from God and man, I Ihall venture on more, and give you my reafons: This unarmed Account is eafiJy trampled on. I doubt not but it will meet

with

The 'Epi(lle.

with fuch ufage as I have had already : But 1 muft fay, that if fuch as the Countermmer will fay that to fear fuch fin as I have here named, by one that is not willing to be damned, is Treafon^ Rebeilion^Schifm^Fatlion^ridey Ohflinacy ; this will not pafs with me for convincing" Argument, on which I may venture my. faivation. Jul. Scaliqxr exercit. tells us, that in France our Bicott ^ the Learned Schoolman, was envied by another for his Auditors in Philofophy, and his crafty adver-fary told the King, that B'lcott was a Peripa-tetick, and Arijiotle was againft Monarchy: There needed no more, and Bkott was caft down. " 7*^ 'r'^

As for them that think that to name thc^ late Wars is a Confutation of Nonconfor-mifts, as if they knew not that they were raifed on both fides by Conformifts ( Heylin in Lauds Life will tell them who.) I now only repeat, [_SHence all that had a hand In thofe Wars (except the Conformifts) and no more^ and T and thoufands will give you t^'anks: ] I plead not for my felf: The years are paft in which I might have better ferved the Church, had I been thought tolerable. I am almoit uncapable now of your kindnefs, or of any great hurt thit you can do me. A torrent of reproaching fcornful words may eafe fome mens mindsjand fervefome mens ends,

but

TheEfijlle. but will not fatlsfie my confcience, nor heal the Land. I write not this as accufing Con-formiiis, or the Law makers, but as < iii'wer-ing their loud and long accufations and demands. If telhng %vhat Ifear^ fecm a telling what others are guilty of^ it is a confcqucnt which I cannot avoid; but to avoid it and fuch like, have feventeen years been herein filent. So far am I from defiring the weakening of the Church, that I had not written this, but to prevent it. Though I with Saint Martin renounce communicn with Itbacius and Idacius^ I go not fo far as he in fepara-ting trom ^ the Synods of Bilhops; nor wil! ^feparate.fronl any Chriflians, fartlier than they feparate from Chrift, or eypel me .• Church-Order I love; Church Tyranny and Schifm 1 love not: I am for more Bifijps^znd not for fewer.' If Pari/h-Orator/espr Chapels ivere made Partjh-Charches^ at Ic'fi in each Corporation antiently called m^Ai'..t Yea if the ''larijh-Miniflcrs might be Vaftors^ Fpifcopi gf'egfSy and not forced hy (iravgers to excom-mimicate^ ahfolve dv.d receive io communion agairjfl their knowledge aud conjciences^ 7wr to profefSy promife or practice (in agairji God, nor omit their known Minifterial duty^ far be it from me to be againfl Conformity. I doubt not but he that will preferve Bxligion here in its due advantages, muft endeavour to pre-

ferve

The Eptflle.

ferve theSoundnefs, Concord and Honour of theParilli-Churches. And as the truly vvifQ and honed ^ndge Hale hath faid to me, It mufl he a new A^ of TJniformity that mujl heal «J, // ever we he healed, I am of the mind of old Mr. Dod^ who^ for the peoples fake^ thanked God that there werefo many worthy Conform ifts^ and for Truth and Lonfcience fake^ thanked God thai there were fa many t^onconformifls. I love and honour xh^ Reverend, folidjworthy Preachers whic/j I hear in moft Churches in London^ where I come; and I endeavour to have all others honour them: And though I am by the Canon tpfo fa£to excommunicate, they fhall put me out from them before I will depart. But for tJie Churchy and Kingdom^ and their Confciences fake, I beg of the Clergy, that before they any more render odious thofe whom they never heard, and urge Rulers to execute the Laws againft them, that is, to confine, imprifon, excommunicate, filence and undo them, they would be fure what manner offpir'tt they are ef; and that this is acceptable to God^ and profit ahle to the Land^ or to themfelves^ and that which the Churches Experience commendeth. My honefl: friend, whom I once perfwaded from Anabaptifl:ry,writing againfl Separation^ iaith, that when he Jaw here a leg^ and there an arm in the way ^ it was time for him to (lop.

But

The Epifik. But In Church-hifiory I have had a fadder fight, even the carkafles of thoufands , ftreams of blood, and tumults in the chief Cities and Churches of the world, the Crowns of Empe-rours & Kings,the lofs oftheEaftern Empire,^ the generation of the Papacie, the reproach of Chriftianity, and that by Clergie-Domina" tion^ and Contention^ driving who fliould bt Greatefi andjeem wifeff. Some hy.Ifwe take in a few moderate men likeymt^ what the better arewe> Anf. More than you dream of, are far better than I: I hope few areworfe; Bilhop Morley bid Ab uno difce omnes: Shall Londom have no clocks unlefs they will all ftrike at once ? Ihall none be tolerated but the perfe^^ Are you fuch your felves ? Do you differ in nothing? how then ihall we have Communion with you when we differ in all the things here defcribed ? Pardon me for faying, I think that Mr. Tombs hath faid more like truth for Ana-baptiftry, the late Hungarian for Polygamy, many for drunkennefs, ftealing and lying, in cafes of neceffity,than ever I yet read for the lawfulnefs of all that I have here defcribed. And what is it that fome men cannot copr oufly and confidently talk for? And what wretched Reafons be they that have hindred Englands unity and peace? And how fully hath Rom. 14. and 15. and our Common intereft axid notorious experience confuted them! I

have

The Epme, have long wondered what powerful caufeit is, that With luch men andio many, could fo long prevail againft fucli ev idence and light. Ifji OH will not hear^thofe will whom God will ufe to the healing of his Churches: and hlejfed are the Veacemakers tor (though you call them otherv/ile j they jhallhe called the Children of God, \ have prefixed the words of lome as our admonition ; and I have written with this a fu^'er IVeatife of xhQodytrue terms of the Con cord of ^//Chriftian Churches, and of the falie terms which they never u ill unite in, but are the caules of Schifm. I commit all with my feif living and dying, to him that is the Lord of the dead and living, and will fliortly judge us all in righteoufnefs. Come Lord Je-fus; and prepare us for thy Coming. Amen,

THe

Additions occafioned by Mr. L. Frefli Suit^ and fomc others^ about National Ghurches^^

THE^eftion ftated^ 3, 6^0, Whether we are: obliged by or to the fervifh National Polity ?

§ 5^, &c, or by firipture to a National limitation of

thenti Whether aNationalChnrch-form be lawful,^ ^o,&c? Whether it be a prudential de fir able form §38, C^c ?' The refolution of this by a (hort hifiory of Frdacic

and Councils, § 39, &c'.

Ob;. From the neceftty ofAfpeals^ § ^o^&c, Ob;. Shall all gather Churches, that will, ibj

Obj. The ^poflles havefucceJfoHrs, ib",

Q. Whether the King or who is the National

Church Head § 41. 42, &c .?

ui Chrifiian Kingdom what § 43 ?

Q^ Muft real holynefs in the judgment of rational

Charity be required in all Church members, § 1 ? Q^What Covenanting is neceffary to particular

Church relation^ § 5, ^G. The fpiritmak^th Mini-: firs, hov9 f

IfThsEpifile of an African Council {in Cyi^x'izvi Ej}.6S: J>. 200. j to Felix a Presbyter and the Laity at Lcgio and Afturica; and to JLaslius tfje Deacon and the Laity at Eme-rit^^ cc ucer7ung their B.fkops Balilides and MzTthl,worthj fo be read as ta our prtfsnt controverjies.

IT. The Letter of R jb. Grofthead, the good Bifiioj> o/Lin-coln to Pope iMnoccnt co7UJ,imng the re^on of his Nonconformity, and fh^wmg that hindrmgpreaching is the greatefi Jin next Dive It(m and Antichriftianifin : Out of Mzz» Pari* ^«. izy^./j.S/i.S^i . , ., ' ,. -« . .

Hi . /In exnacifrom Bifiop Saunderfon dc jur'atnentOv

CO

?WN ''»\ 'ftS '^-. -/»>\ /•N '<«>^ '*K\ /*X /«N /•>% /iloN '«rX '•N /*>\ /W^V -«f>x ->J,\ /«.\ ',,,\ 'z,'^ «^ «|i» «^ «^ «^Vr «^N> <^ «^ A^^S?' H- ^♦'^ *^ ^7^

<S E C T. I.

T)^^ Keafons of this ifriting , «;z// the fenfe of the word [Ch ur chJ

IT was the faying cf acute and holy ^/z-gfdftine ( though we call him not with FromondtiS Omnifcmry/) [_ that no n^.ii ought to he p.itient nnd^r an accy^fation of HerefteJ} He meafieth by Patience^ ;k fiUm ntg-leU: of his own Juft l^indication : Not that wc mult be hke Hcdtoring D/ifZ/tT^, that wotild kill or hart others in revenge, or in a finfui way of Vindication: But by filencc, thofe that llandef men may be encouraged in their tin to their own deftrudion, and thofe thar value the flah-dered perlbns may be tempted to think too well of Herefie for their fakes : And the honour of God, and his Truth, and our u\\t\ good names, fo far as they are ferviceable, are none of them to be difregarded. We have with grieved fouls beheld the Land of our Nativity • B diiruded

diftravHied by Divifions; and much, if not moit abct^.t Religion, (we wifh it were not againli Rtligion^ by fome that indeed have no true Religion :) Teachers againft Teachers, in Difcour-its. Sermons, Books, rendring each other defpi-cable, and unlovely, and fome calling out aloud to Rulers to draw the Sword againil: their Brethren 5 fo learnedly and induftrioufly pleading the Caufe againft each other with the Laity, hi^h and low, as if the deftroying of their Love, and kindling Wrath and Hatred, were the Evangelical necellary workj and without this zeal, and skill, and diligence hard to be accomplifhed. No wonder then if we have people againft people, families divided, and all confounded ; and this grievous Sch-fn^ carryed on, by crying out againft each other as Schifniiticks, and implacably Ciihfing \i while we loudly inveigh a-gamft it. The cafe is lamentable, that diftra-dion fhould be thus exj)re{rcd and promoted; and when God harh warned us by the mifchiefs of an odious Civil War, and hath tryed us again with peace with all Nations about us, when moft ot them arc involved in grievous Wars, that vet tve will not give peace to one another, but live as if Peace were the Plague which wc moft defire to efcape.

Yet as it is the good providence of God, that the Names of Wifdamj Gouhiefs, Truthf fnflicey Aicrc.)',Ho}ufi:)'d.r\^l^ertus, are all ftill honourable even among thofe that hate and oppofe them ; and tlie n.im':s of Fullj, Vngodiinefs, Ljf-jng^ Vnjy'tice, Vmiercifrlricfs,. Djfiomftj md Vtcc^ are all difhonourable where the things themselves are followed and prevail-j io Love,

Peace ZTid Concord, arc namfes that are by moft commended 5 when if moft were for the t^mgs indeed, we were in a hopeful way of recovery : AndiMalicejSchifm and Difcordy^xt crytd down by thofe, whom no intreary will prevail with to forbear them^ or to accept any remedy againft them.

Yet we are tbus far prepared for peace, that if we be not falfe Hypocrite^, if we did hit know which is the true way o\ Love^ P.ace and Concord we would follow it : And if we ks^ew what is Schifm indeed, we would avoid it. And its pity that men that think themfelves wife (liould yet not k^yjow the way of Love and Peace: Efpecially that the Learned Preachers of rbc Gofpel of Love and Peace, fhould ftill be the incendiaries, and ftir up the Laity that would be more peaceable, againlt each other. And that after fo many Volumes of Hiftory have thefe thirteen hundred years at leaft, afperft the Clergy with the reproach of being the contentious troublers of the world. And yet muft we defpair of a cure of fb odious a difeafe ?

The thing that Bookjj Sermons, and Difcowjes, cry out againft thofe called Non Conformijis for, is Humorous, Ohftinate Schifm, and Vifobedience, in Preaching, when forbidden^ and k^efing up A[^ femhlies not alhxved, and gathering Churches out of ChurcheSySc feparating f)om the Parijh-Communion, and Church of Engl.md. If we can find out the Schifmatick, we hope he will be condemned by us all. But that the Caufe may be heard,at leaft in fome parr, before it is judged, we that pub-lifh this, here give an account of our own judgment^ and thole that we are beft acquainted with,

B 2 how

[4-1

how far we hold it lawful or unlawful to ga-jher Churches, or to feparat." from Churches, or to dijFer frcm i". hat is eitablifhed by Authority : But the Application to our particular Cafe, and cur Arguments thereabout, wc muft not here prefume to publifh.

They that accufe others as Schifmatick5, and Separarifts, for deferting Churches, or gathering Churches out of Churches, and will not teU us what they mean by the word Church, nor give us leave to tell them what w^e mean, but judge in confufion, and defpife explication^ and necef-fary diitindion, are men that we can neither be edified by, nor edifie, in this way.

SECT. II.

The Various Ofin'ions offuch us we have to Jo with,

Se^, i.X> Ecaufe men will judge of fuch Cau-J3 res according to their feveral Principles, and Prefuppofitions, we muft take notice of fome of the divers Principles o'thofe whoftr cenfure we muft expe(fl: (1 hough not of incon-fiderable Sedts.)

Se^, II. And I. Some fay that no humane Form of Church-Government, and of Churches, as governed, is o^GotPt Inftttulion (Oi as they fay, Jure Dtviyio,) bat that it is left to humane prudence.

Sith, III. 2. Some hold only an Vniverfd Qhurch (governed by a Pope, fay fome of them,

or hy ^General Council while fitting, and a Tcpf in the Intervals, fay others, or by a Pope ana Cottncil agreeing while it fits, and a Pope in the Intervals, (ay others ) to be Jure Divino, and all particular Church-Forms as fubordinate, left to the prudence of this Univerfal Governour as Supreme ; as Inferiour Officers in Kingdoms are made by the King.

SeEl. IV. 3. Some hold that this Vniverfjtl Church-Form, and alfb Diocefan, and no other, are inftitured of God.

Sed-. V. • 4. Some hold that the Univerfal, Patriarchal. Metropolitical (or Provincial) Dio-cefan, and Parochial, are jure divino,or inftituted by Chrift and his Apo(]les.

Ss^, VI. ^. Some hold th^t only Diocefan Churches, and Metropolitical or Provincial, are jffre divino, and not the univerfal : And of thefe fome take Diocefan Churches, for thofe only that contain many fixed Ademblits, and fome for fuch as have one Bifhop, whether over one Congregation, or over nmlritudes. Saith the very learned Dr. Hamond, ii i Tim. 3. iT^s Church of the livinrr God, w<)fs every fnch regular Ajfemhly of Chriflians under a Bijloop (^ fuch as Timothy was) an Oeconomus fit over them by Chrift : Stich again eve-^y larger circuit undtr the Metropolitane, who as Timothy had y^^^efl^'M''' ^ m7ivy Ordination and JunfdiBion ovsr the whoh Province, ylnd fitch all the particular Churches of the whole world, confidered together under the Sfipreme Head Chnfl fefus, difpenfin<r^ them all by htmfelf, and admimfiring them fever ally, not by any one Oeconomus, but by the fivzral Eifioops 4S inferiour Heads vfVnity to the feveral Bodies, f^ B 3 con-.

ecfiflltpited by the fever al j4poftUi in their flanta-

.ti(^>iSj each of them hnviog an AuVoj/ou/ct, a. fsvcrai

.^tfiifi^l Commiffion from Chrtft immediately arid

fhtordinate to aone-yibnt the fupr erne Donor or Fie--

wpotentiary. He here fuppofttlx ( as he clfc-

where fheweth) rhat de jmAq, BpfcopalChtirchcs

were tn Scr/jiri^ye-t*mes httt f^igkiCongregations'l

but that afrer it was orherwife^.And whether

then the New, Fo'/?» of Congregations vine jure

divinoj when they bcCiimc ht P/irts of a Bifhspi

Churchy we leave to the Readers QOX\)t^\irt 5 as

alfo of the New Form of a Dioccfan Church.

\ Setl, VII. .6. Some hold that National

Churches^ l\\^X.\s^Qhri,ftiaH Kirigd^ms, 2S govm\-

ed by the SoveraignySea/lar Power*, are inftitiited

by God, and thapall Church Forms el(e within

that Kingdom, are y;;/r^ humano^ diX the pleafore

of the King, ih bf' it that worihiping-Allemblies,

be kept up, and Bifhopsand Priefte placed as iti

fi.aU pleafe the King. vi-fu -. - J^'^'-

' Sdl. MIL 7. ,Some think-tjiat Diocefansi

(or Bifhof.s whether over one Congregationr or

many) are inftitiited by God (and (bme fay-alfiy

yirchhijhops',) d>\\^ aXuz thele have power ^/

conjent or comraci among tbemfelyes, to make

Patriarchal and National Churches : Andib than

thefe National and P^rn^rcW Churches ar©

jh^e duvmo mediarq^ b\iT jare hhrnano immedtato^

and are rather niade by the confent. of Bi/hopj^.

than by Kings : And ih under Heathen Kings the

Churches may be National.

St^l. IX. 8. Some think that Parochial C^7/»r(;/7c/(conrifting of Chriftiars diftinguifbed by the Circuit of gromd) and combinations of thefe ioco Sjnods ]e(s^ and greater, Ciaffcal^ Natio*

nal.

■ L 7 J Hal, ^xt jur^i divino, and no other lawful.

5^t?^X. z-^. Some think that only Parcchial Churches ^dtnanlj^zu^ Jingle Congregations of any Neighhom Chriftians^ when Panjlj OxAtx cannot be obferved, 2iXt jure divino,

Se^^XL JO. And fome think that only fuch Jtngle Congregations of^ChxiUhns, with their C^o-fen Paftors, without any necefiary rcfped to Fa-rijlo hounds, are properly called Churches of Divine inftitution, though thefe Churches may and (hduld hold fuchalTociations, as correfpondencc and mutual help require. , Sect, XII. There being fo many forts of Churches in the world, (as Univerfal, National, Patriarchal, Provincial, or Metropolitical, Dio-crfan, Claffical, Parochial, Congregational) it is ■Jhard to give a juft declHon of the queftion, Trom which ofthcfe^ and when it is a fin tofepa-rate j till it be firft known which of thefe is £>/-viney and which of Humane Inftitution, and which Humane Churches are necejfary^ which lave-ful, and which//?////. And it muft be known of which the queftion'is. And while there'is fo fig-nal a diverfuy of Jud(;inent, about the feveral Forms, the nature of Schifm will be hardlier opened.

SECT. III.

What Churches we hold to he inflttutcd ly God^ and what not,

S<?J?.I./^^UR own Judgment we fhall plainly

V^ exprefs in this following Order:

I. We (ball fliew what Church wc judge to be of God's Infticution, and what not. 2. What a-bouc Churches the Magiltrares or Faftors mav jnltirure by God's Authority orallowance: And what they may not inftiturc.3Jn what caCes it is lawful to gather Churches wiicre Churches are : In whit cafes it is lawful to feparate from C'lurches; and in what cafes neither of thefe Idft is lawful.

Setf. II. I. All Chriftians are agreed, that Chrift is the Author of the Z)ntve->Jd Church, (confidered both as Bapttz.ed, or Externally cff-veyuimlni and pyf^U'Jfm^, called. Fifhle, and as Regency a e y^n<\ fi::i\rdy C oven ant Ing^czWtd Myfti-caC) as it is Headed by Chnfi himle'f, and called his Cody, and his fpecial Kingdom.

Seel, iLf. z. We doubt not but Chrift hath in-ftituted *=he O^^ce of the facred Mmijlty^ to be under him as [he "tcachtr^ RuUr, and High Priefl of l\\Q Church, in Teachingfinidtngy and Worfh/p-ing: And that he harh inititutcd holj yijfemblies and Societies for rhefe things to be exerciled in : And that'[a S^ietjo'i Neighbom Chriftians affo-ciatsd \vi:h juch a P aft or or Paftors, for perfonal Corr^munion hsran, even in (ijch DoEiriney Dift;i-pitnc and lVorf:tj?2 is a Church-Form of Divine laftitucion.

S.tJ, IV. if they be not IChriftia^is^ by Bap-rifm, or vifibie FrL>ieffi6n, they be not vijihle Afaterials for a Ciiurrb.

if they be not {^Neighbours'] that is, within rrach of each orher^ iv) as to be capable of fiich v>ommunion, tiiey are not ?natter that hath the .^.cceffirv extriniecdi dif[)ofK!on.

If they be nor {^^/£>6.'^r?i] explicirely or im-

plicirely.

[

9]

plicitely, by fome fignification of Co«/2'«f, they may be an accidental Affcmbly^^but nor a proper

Corifaan Church,

If they be not affociated \_for this holy Com^ ntunton] they may be a CivU Society^ buc not a Church.

If they be not affociated [/or* Terfonal Com-mmion'] at fome due feafbns, but only for Com-munion at dtjiance by Delegates, Mcjjcv.gers or LetterSy they are not a Particular Church of this fpcciesDow defined, though they may be members of larger aflbciacions. National, Diocc-fan, Src.

If they are not affociate with one or more Pa-fiors^ they may be a Community of Chriftians, but not a Political C^/rc/j,which we now define.

U they are not joyned with a Paftor that hath all the fore/aid Powers, o^Teaching^ Ruling by the Word and Kejs^ and ^o/K£ hefore them in IVarJl.ip; and if they confcnr not to his rcLuion as fuch, they may make a School, or an Oratory, but not a proper particular Church fir>^pliciter, \b called [but only a Cburcli fccundum quid, or as to fome part j] for an EJfenttal part is wanting. But it is not the defeat of Exercije that unchurcheth them, while there is the Power, and that con-fented to (for Men cannot be Pa/tors or Churches againfl their wills,)

SeH-.V, 3, As all Chriftians grant that the ^polUes had a genera^ CommiflTlon to call Ir.fidels to Chrilt, and to plint Churches with their particular Pallors as aforefiid, and to take care t\\dtx\\^\T Pajlor and they do the duties, ( \\i)Z compelling them by their Sword, but by the Word,) fo we are far from denying ihat yet

fomr

fame Minifters of Chrift may, and (hould feck

the converfton of Infidels, and plant Churches of the converted, ordaining Paflors over them by their confent, and taking due care by their grave advife that fuch Churches walk in the obedience ofChrift, as far as they can procure it; And fuch Seniors which h^vc fo planted thefe Churches And Tabors by Gods blelTing on their labours, ftould be much reverenced by the Churches n\\\z\\\.\\^'^ have planted, 7ix\A their juft advife, exhortations and admonitions fhould be beard by ihQ People and the Paflors whom they ordained^ and all their /uniors : And though the Apoftles have no fuccellours in their extraordinaries, yet that (bme fhould in this ordinary work^ fucceed them, we deny not, becaufe i. We find that it is ^ work ftill neceflary to be done : 2. And others as well as Apoftles did it in thole times ; as Silas, Luk^, ylpolloy "fimothy, litus,^c. and fince, all fuch as have planted the Gofpel among Infidels. i? Becaufe Chrift promifed to be with them that did this work to the end of the world,/^/^f.28.21. But whether fijch men be of a ditferent office or order from the JHnior Paftors ; whether any true Preshjtcr that hath ability, opportunity and invitation, may not do the fame work with Infidels ; and by his fuccefs, and feniority may not fo ordain Paftors over the Churches which he gathered j and have an anfwerable right to reverence and regard from thofe that he fo planteth, and ordaineth ; are controverfies which we prefu me not now to decide.

And we cannot prove that this maketh a di-ftin(!l/c?r/;?ofaChurch, no not in the apoftles time and cafe : For we cannot prove that

they

^> ]

i

they diftribured the Countrys into Provinces or Dtocefes peculiar to each z\pofl:le ; and had any Churches which they fuppofed to be peculiarly under this or that Apoltles Govern-itientfbas that any of the reft might not with Apoftolical povver have come, refided, preacht and governed in the fame : No Scripture tells us of fuch limits 3r Pravinces.Nay the Scripture tells USj that many of them were as Apoftles at once in the fame f)laces : As at feyf^fatem ofr. Paul 2nd John had Apoltolica! power at Ephefus : Peter ^d Pa^'l (as is com'nK)nly held) at Rome : And its plX3bable that as Ghrift fent forth his difciples by: two and two, fo the Apoftles went in company, ^ Paul and BarndhasA\d : fo that fuch appropriate fettlemem of Prirvincial or Dioccfan Churches^ we cannot fee proved; though fuch a Generall Miniftry is eafily proved ; and we doubt not but by confent they might have diftributed their Provinces, had they (een caufe, and that adually theydid fo diftribute their labours as their work and ends required : But if they had become proper Provir>cial Biftiops over feveral Diftricfhs or Provinces, it feemeth ftrange to us that no hitloify telleth us which w^r^ the twelve ox thirteen Provinces y and h6w'limited j and ' that they continued not /o^^i?r y and thatlnftead of three Patriarchs firft,' and four after, and five next, we had not t\\)elve or thirteen u^poftles or Patriarchs feated over all the world, with their known divifions ; And that men feek not now to reduce the Churches to this Primitive State, rather than to the faid Imperial Cofiftitmlori', and rather to fubjed us all to xht ^pofioiic^A Seats, than to five Patriarchs m the dominions of ano-

thcr

ihcr Prlncci and now moftly fub/ed: to an Infidel. Yea it is ftrange to us that the firft Seat {Rome) fhould derive its pretended power from two Apoftles C as if our CUurch might have two Bi(hops)and the fecond {Alexandria) from Saint A/^^^, who was K* ^^pofile, and the third ( Antiocfo ) from the [arat Apoftle that Rome did, ( as if one Btf>.^p might have two fetch Diocfie?, ; 2nd the fourth (^erfifiiem) from St, r^mes, commonly fa id to be no j4poflle ; and die laft ( which became the fecond or the firft ) troi"n }io Apoflh^ nor make any fuch pretence ; if thrrten Apoltoiick Provinces were then known. Bet we eafilv acknowledge, that as Apoftles :iavi'ig planted many Churches ftaid a while in each, when vhey had fetled it, and fomc time viilted it again J f) they are by ibme hiftorians •:jl'edthe firfi ^//^^/?i of thofe Churches, being ^ndced the trar.ftcnt Governotirs of them : In which' *enle cue Church might at once have t\xo or ma.ny B'.fi:ops, and one BtflTop many Churches, and he be E'fhop of one Church this week, who was Bifhop. ofanotber where he came the next.

S('if. ^ I. Chriftian ComTnunitj^ ( prepared to be a Polity) and a Chriltian/^«?;7/, and a Chriftian Kingdom, we doubt not may all prove their Divine Right ; And if any will call thcih Churches, let us agree of the d/fnition, d.T\d we will not firive ahut th^n^me.

Sefl.VlL We know not of any proof that ever was produced,! liar meiny Churches oi the firJf Rank, wuji (of duty) make one fixed greater compound: C/^^^r^/^byAnbc?ation,whether Clairica1,Diocefan,. Provincial, Patriarchal, or National: and that Cod hath inftitutcd any fuch Form : And we find;

the

the greateft defenders of Prelacy, affirming that Clafles, Provincial, Patriarchal, and National Churches,are but humane inftitutions; of which more anon.

SeB, VIII. We find no proof that ever God determined the Churches (hould neceflarily be individuated by Parifh-bounds or limits of ground 5 and that men in the fame limits might not have divers Bifhops, and be of divers j)ai'-ticular Churche?.

SeU:. IX. We never faw any fatisfadory proof that ever Chrift or his Apoftles did inltitute anj particular Church (taken in a Political fenfe as crgani7Ledy2J\^ not meerly for a Commmit^)yvkh-out a Bifhop or Paftor, who had the power of Teaching them. Ruling them by the Word and Power of the Church-Keys, and leading them in publick Worfhip.

Sen, X. Nor did we ever fee it proved, that any one Chnrch of this firfi Rarji(wh\ch was not an ^Jfociation ofChurches)con{\iicd in Scripture-times of many fmuch iefs many fcore or hun-dredjfuch fixed Churches or Congregations: Or that anyone Bifhop of the firft Rank (that wjs not an Apoftle, or a Bifhop of Bifhops)of whom we now fpeak nor, bad more than one of fuch fixed Societies or Churches under hirn : Or might have more ftated members of hisChurch, than were capable of Perfonal Communion^ and mutual atfiftance at due feafons, in holy Do-lirineyDtjcipltne and IVor/htp : Though we doubt not but as now, there are many Chapels in fome Panfhes, where the aged, weak, chiWren, and all in foul weather^- or by other hinderances may hear, and pray, and occafionally communicate.

nicate, whofc proximity and relation to the Pa-rifh-Churches do make thein capable of Ferfo-nal Communion in due feafons with the whole Parifh (at leaft per vices) in thole Churches, and in their converfiition : And as a fingle Congregation, may prudently in perfecution, or fou! weather, meet oft-times in feveral houles 5 fa the great Church of ferufdem (though it cannot be proved a quarter fo big as fome of our Pa-rifhes} might in thofe times when they had no Temples, hold their publick Meetings oft at the fame time in divers houfes ; and yet be capable oiPerfonal Commmiiony as it is before defcribed. S^^. II. It is not inconfiderable to our confirmation, that fo worthy a man as Dr. Jlamond doth over and over, in his DtJ/ert at ions againft Blondell, and in his Learned Annotations on the new Teftamcnt, alfert all the matter of fad: which we are pleading for^ v^tl. That the word [ Presbyter ] and [ Paftor "] in the New Teftament is ever taken for a Bifhop : That it belonged to the Bifliops office to be the Preacher to his Church, to vifit ali the Sick, to take care of all the Poor, and to take Charge of the Churches ftock, to adminifter the Sacrament, 6^c. And (as he faith on ^tls 11. 6. ) " That although'this Title of'Trfia-SurieSh Elders, ^^ have been alfo extended to aficond order in the '" Church, and is now only in u/e for them, under '■ the name of Presbyters, yet in the Scripture-'^ time tt belonged principally, if not alone, to *' BiJ}:ops, there being NO EVIDENCE " that any of that fecond Order were th^ti '^ infittuted, though foon after before the writing>o{ ^' Ignatius's Epiitles, there were fuch infiitmed in " all Churches, ] Sef^,

Cm]

SeB,Xll. By this it followeth, that i. the office of a fubjed Presbyter that wa.« no Biihop was not in being ( that can be proved) in Scripture-times. 2. Thar nc Biffcop had more than one worfhiping aireinbly at once: For all Chriftians affembled for worfhip on the Lords dayes, and their worfhip ftill included fomewhat which none but a Minifter of Ghrift might do, and when there was no other Minifter in being but Bifhops, and a Bifhop can be but in one place at once, a Bifhop coujd have but one ailembly. Though for our parts we think that we have juft reafbn to believe^ that Churches then had more Minifters than oiie^ when we read how Paul wss put to reftrain and regulate their publick officiating at Conmh^ I Cor. 14.

^etl. XIII. And it further confirmeth us, that the faid Do(!^or tells us, that for ought he knoweih, the moft of the Church then were of his mind : And Francifcta a fantta clara ds Eptf-cop, tells us, that this opinion came from Sco-t.^.^ : And Vetavim^ that Learned Jefuir, was tiie man that brought it in, in our times, viz.. That the ^poftles placed only Bifmps with Deacons m the Churchesy and that it is only thefs Bifhops that are called Fresbjters in Ssnpture, So that the Matter of fad, for the whole Scripture-times, is granted us by all thefe learned men,

Se^, XIV. It being the Divine Infii-tiaion of the Office of this fccond Order of Presbyters, which we are unfatisfied abourj and thefe Pveve-rend men confeffing that de fatto ihey were not in being (as can be proved by any evidence) in Scripturetijves^ Tindi thofe times extending to

tibouc

about the hundrcfl'h or ninety ninth year after Chrifts Nativity (vvhen St. foha wrote the Re-veUtioh ) we mult confefs that we know not how that Order or Office can be proved then to be of God's inftirution. i. As to the Efficient J vphojhotild ao'it as rhe certain authorized Inftruments of God. 2. Or how it Jhall he certainly proved to m to be of God, when Scripture t^lleth it not to us; and what Records of it are infallible ; And whether fuch pretended proofs of Tradition as a ft^ppLment to Scripture, be not that which the Papacv is built on^ and will not ferve their turn as well as this.

Sa?. XV. And whereas it is faid that-the Bi-fhops made in Scripture-times had authority given them to make afterward that fecond Office or Order of Presbyters: I. We cannot but marvel then that in fuch great Churches^as that at ferufalem, Ephefi^, Ccrmth, &c, they (hould never ufe their Power in all the Scripture-times. And when they had lb many Elders at ferufakmy fo many Prophets and Teachers at j4ntioeh and Cortnth, that Paul was fain to re-ftrain their exercifes, and bid them prophefie but One by One 5 and one faid, I am of Paul^ and another, I am of ^polh^ &C. there fhould yet in that age be none found meet for Bifhops to ordain to this fecond fort of Preshjters,diS well as men to make Deacons of

2. But we never yet faw the proof produced, that indeed rhe Bifhops had power groen theril to [.nftitute this other Species of Elders. Sure it belonged to the Founders of the Churches (ChniX and his Apoltlesj to infritute the Species of Ecclefiaftical Officers, though ihc Biffiops

might

l'7l might make the Individnals afterwards. AniJ Vvhere is the proof that the ^poflles did infti-tute it ? If Ecclefiaftical generation imitate na-tural,the Bifliops would beget but their like i men beget men 5 fo Phyficians make Phyficians, and fo Bifliops may beget Bifliops : But he that faith they could morally firft beget this othet Species, muft prove it.

Se^ XVI. When Treshyters were firft diftincfi

from Bifliops , we fee no proof that it was

as a diftind Office or Order in fpecie, and not only

as a dffttnB degree and priviledge of men in the

fame Office : Nor hath the Church of Rome it

felf thought meet to determine this asde fids

but fuffereth its Dodors to hold the contrary.

S^^T. XVII. It much confirmeth us in our

judgment, that no mere Bifliop then had mere

Chnrches than one (as afore defcribed) when w^

find that Ignatiw ( whofe authority Dr Ha"

mond Dtffert. cont% Blondel:hd\cx\ii6 much of

the caufe upon, and whom Bifliop Pterfon

hath lately fo induftrloufly vindicated) doth

txprefly make ONE ALTAR, and ONE

BISHOP with the Presbyters and Deacons, to

be the note of a Church Vnity and Individuation.

And that by one Altar is meant oneTable of Com-

munian, or place where that Table flrood, is paft

doubt with the judicious and impartial.Whence

learned Mr. fofcph Mede doth argue as certain

that then a Bifliops Church was no other than

pich as ufually communicated in one place. Yea,

im\\ Ignatius, the Bifliop im^ take notice and

account of each per fan, even Qf Man-ferv ants znd

Maids (that they come to the Church). And

this was the Bifliop of a.Seat^' that after was

r

8]

L Patriarchal: Such Bifhops we do not oppolc.

Sefi. XVIIl. Wc hnd proof thar ordinarily Churches were firft planted in C/ties (there being not then in the V^ilUges Chriftians enough to niike Churches: ) B-it wc find no proof that when there are Chriitians enough to conftitute Churclie?, they may not be planted in Villages alfo : Nor yet that there may not be more Churches than one in the fame City .• For fo GrotiM fairh, There were even then when Chriftians were comparatively but few, and that thev were as the Jewifh Synagogues in this re-lpe(ft. And Dr. Hamond largely aflerteth that Teter had a Church of/^'^iv/, and Pa.^l another of Gentiles at Rome, and that fo it was in other Cities.

Se8\ XIX. Much lefs is it by Divine Inftiru-tion, that Bifhops, and their Churches or Sears, be only in fuch as wc now call Cities, which by their priviledges are diftind from other great Towns and Corporations, whenas the word \l':>Kig then fignifted di great Town or Corpcration^ fuch as our Market-Towns and Corporations now are.

S^^. XX. But it is the Law of God that all things about Churches and Church-affairs which be hath left to humane prudence, ifhould be done according to fuch general Rules as he hath prefcribed for their regulation.

SECT.

SECT. IV.

iV/jat^ Princes and Paflors may\io\ in Juch matters.

I. np'^efc forefard Genera! Laws of Go<l,

J do boifl ^iv: the KfiU'S their PoiVt;;'

for deccrininlns; things committed to them, 4ncl

alio Lmit their power thj^rcin. . i^.^r

II. Theie General Laws are, that ^11

things he don:i to Edification (the circuiTlitances

Acted to the End, the Glory ofCfdidind the ?>/£»-

licl^Gaodjthc promoting ofTr^t/j andGifdi'ri'fs'j)

that all be done in L<?z/^, to the promoting of

Lqv2 andV»ft^L;^S[tidi\\a.tid\ bedonc in Order

and Decently, artd as may avoid offd/ics or p4«-

^^/to all, bothth6ie without, and thofe within.

Gil. 6. 15,16. PhlLi.i^ 16. I Cor. 14. ;, ^, yz,

26 17. Rom. i^ 19. &, 15. 2. f ,Ci"^. 10. 23.

£;?/?^/ 4-. 12, 16. 19. 2 Cor. i i. 19. & 6; ^. &

II. 7. I Or. 8. 15. cWt 3.rir ■

IIL Therefore no Rulers', CHrit: of Ecck-fiaftical, have their power co (candalize and dejiroy, but only to edfis, being, the Ministers of God for goodyK«?;c«.i;§v $,.4;. f-.-.^^Qof'- lo. 8. .& 15 10. en-hli50'> 5/f::>nHi,H'^'r!v7 ri-vviJ^.

;.iV. The great Difoare is (hmdfed excels-lently againft thejVap'iIb for Kings by B:fhop Bilfon of ChriftUn Ohediencd, B?Jljop Andrew^ TortnU Turti, Etjhojx B^cksrid^e, Sp tLiteifis^.md, many more ) whether the Kings of Chnfitavi Kingdoms hjtve notthe f^tme power about Chwch-mutters^ as ths Kings of Iff act and ftidah htd G 2 (^David,

(Davidy Solomon, Htz^ekjah, fojtah, 8cc,) which cannot be anfwered by an only Tea or iV^/jWith-out a more particular confideration of the compared Cafes.

V. We fuppofe it certain that Chriftian Kings have no lejfer power than the Kings of If-racl, except i. What any fuch King had as a Frophet^ or in peculiar 3 by an extraordinary grant, 2. And what alteration is made by alteration of Church-offices, Laws, and WorJhip,\^\i\c\i may make a difference 5 of which hereafter.

VI. And I. It muft be remembred that God then referved the Legijlatton to htmfelf, which he exercifed by Revelation^ and by fpecial Trophets : And fo the prophet Mofes delivered them that Law, which no King had power to abrogate, fufpend, or alter by adding or dlmi-nifhing, Deut. 12. 32. fof i. But they had a mandatory power, and of making ^omt/nhordi-nate By-laws, as Cities and Corporations have from and under the King.

VII. 2. Y^di great diiidi fpecial Mandates were ofc fent from God by Prophets, againft which the Kings oTIfiael had no power.

VIII. 3. The Executive or judicial Power was divided: part was in the Kings and Magiftrates 5 and part was in the Priefis and Levites, which the King could not ufurp him-felf (as appeareth in Vz^z^iahs offering Incenfe,) nor yet forbid the Priefts to ufe it, according to God's Law 5 nor change or abrogate their Office. For he and they were fubjedb to God's Laws.

IX, 4. God himfelf fettled the High Friefihood on the line of ^ar&n,d^nd; all the Priejt-

hood

hood on the Tri^e of Levi 5 and it was not in the power of the King to alter it.

X. 5:. God ftated the High Priefthood on the Priefts during life^ Nnwh, 3 5. ly, 28. fof, zo. 6,8cc. which Law the Kings had no power to violate.

XL 6. There are more particular Laws made by God for the duty of the Prielts^ de-fcribing their office and work, than for any o-ther particular cafe, as many hundred Texts will tell us : And noneofthefe Laws might be altered, or fufpended by the Kings of//r^/: Nor thofe by which God ftated feme of the Judicial Power in the Congregation^ Nfim, 35;. 12, to 26.

Xir» 7. Solomons putting out ^biatloar^ and putting in "Badoi^, is not contrary to any of this : For (fuppofing the words i King.2. sj*. to be not only a hlftory of the bare matter of Ci(^, but a juftiftcation of it de jure.) 1. It pofeth learned men to refblve how ^adok^znd ^hsatbar are oft faid to be both High Priefts before^ and Zadok. ftin put before Abiathar 2. It is certain that Zadoi^hdid the right both of Inherit tance and efpecial Pramije^ XQumb, ZS- l^> ^^jlj-i Chren^ 6, ^^^,^C, And what Solomon d\A was that the word of the L&r4 might be fulfilled. How the poffcfllon came into tfc bands of the line oflthamar, Expofitors cannot find: It is like it was by occafion of the confbfions of their oft Captivity and Anarchy in the interfpace of the Judges. 5, Even the Priefts were the King's fubjeifls^and might be punifhed for their crimes,^ ib it were according to God's Laws. And if Abiathar forfeited his life, he forfeited his Office. Qi XliL.

Xni. 8. The Prieflliood then depended not on the inftitution or will of the Kng or Peojvle: He might not put out a lawful Prieft, tbit had not forfeited his Life or Office : He might not have put any one in his pldce that h.d n.ot right from God, or that was unqualified : He might not h<'ve forbid the Priefts the work appointed them by God : But yet if he hud injhriop.Jl\ depofed one uibtathar^ and put in a ZacLo]^, the lofs had been little to the Church : But if he had depofed fo great a number of the Prieits and Levires,as that a great part of God's commanded work mult needs thereby have bc'^'n left undone, and Religion fo far deftroyed, or had as "ferobuaTr, put of the bafefl: of the pr( pie (or nncapable perfbns) into the Prieft-h^od, the h is had been greater, and the thing unwananrable, and fuch as he had not power from God to do.

XLV. And the quality of Mofss Law and irs W:rl^s, as ditTercDt from tht Laws of Chriff, and the Works thereof, m'jff be confidered, that we may difcern the dittcrence of the Cafes. *A mm that did attempt to draw the people to J.dc>larrv-, was then to be put to death j yea, the C'\r\ to be deftroved that concealed him, Dcut, ci\ I U) vv ere they that b!afj)hemed, and fuch ascoinmirted other heinous crimes againlt Religion ^ vea rhofe that would nor enter ^;;fc, or renew their Covenant with God, were by ^jJa's co.Tmand to be {)ur to death : Bur Chrift- will have mens Atheiim, Irreligioulntis, Idolatry and Lndeliry, cured by the Preaching of the Truth, whjch therefore r'equireih that the Preachers for number and qualitication be anfwerable to

Cm]

their work : efpecially feeing they are things fo myfterious and fu} ernaturally revealed, which men are to believe: And the works of Mcfes'^s Law lay very much in ceremony and outward anions, which a man of mean qualifications might eafily do : Bnr the great work of the Gofpe! is to i^rpjg Life and Immortality to Ught^ and to Preach Chrift, by whom came Gtmc and Truth ^ and more norablv than the Law of Mops did, to call men to Mortification, Self-denial, Crofs-bearing, contem[)t of the World, by Faith and Hope and Love of a better World, and to bring rhem to a heavenly mind and life: And mens fajvation is 1 lid on this. If it were but to offer Sacrifices, and do over the task of outward Ceremonies, a Mafs-Priefts qualifications might ierve the turn : And if it were but to put men to death that will not be fnvs, and take their Covenant, and that draw any from their •Religion, neither fo ft^a^j nor fo excellent Mini-(lers were necclFa! v : But we are under a better Covenant, even a Law of Love which is more eminently become the firft and laft, the great and new Commandment, and the regent Principle in Souls and Churches 5 and the number and quality of the Preachers of it muit be anfwerabie.

XV. As Mofes was God's minif^erial Lawgiver to the Jfraelites ^ and was faithful in all his truft 5 fo Chrift is the g'-cat Fropha Lks unto him^ as typified by him, whom God hath raifed up to his Church, whom they that hear not, (hall be cut off by God, and from that Church as he hath appointed: The Legislation V n tv eyfMis now ihc work^ of Chrifi by himfclf,

C 4 and

Cm]

and by the Holy Ghoft, which he promifed an4 gave for that ufe to his Apoftles, that they might infallibly underftandhis will, and remember what he had commanded them to teach the world.

XVI. JC/«^j or PafloYs may not now alter or fufpend any of thefe Laws of Chrifi, any more than the Jewifh Kings or Priefts might alter or fufpend the l^aws of Mofes,

XVlI. Chrift hath inftituted 9 Miniftry to be for ever ftablifhed in the world, to Preach his Gofpel, to convert volunteers unto Faith and Holinefs, and to gather by Baptifm all Con-fenters into his Covenant and Church, and to teach them all that he hath commanded them» And this none have power to overthrow.

XVIIL He hath ftated on the Paftors of fuch Churches, the Power afpre defcribed, of Teaching Aflemblies and particular pcrfbns, of leading them in publick Worftip, and Sacraments, and of judging by the power of the Keys, whom to receive into their communion by Baptifm, and profeiTion of Faith, and whom to admonifh, and for obftinate impenitence to rejed: And this Inftitutionnone may alten

XIX. He hath inftitured ordinary Aflem-blies, and ftared particular Churches, as is aforefaid, for thefe holy exercifes, and forbad all Chriftians to forfake them j anci he and his A-polHes have appointed and feparated the Lord's day hereunto. None therefore may abrogate or fufi^cnd «^hefe Laws. All this is proved, Matth, 3t8. 19,20. &- 16.19. ^ ^8. i8,-9. fob. 20. 27,, /v//^. 12. 37, i^.Mar,i\,x6. &-22. 4, 5.,&'c. & 74. 45-46". Hch, 10.25,20, -r^^,IX.26. iCor,i\,

£phs/l

Ephef.^.^, to 17. I Thef. y. 12, 13. ^f^. Ill 17, 24. 77f. 1.5*, 6, Src. I 7/w. 3. ^Et. 14 23. Ah. 20, 1 C<?r, 16. I Src.

XX. Chrifts Laws empower and oblige the Bifliops or fenior Paftors to Ordain a-thersfor this Miniderial fervice of the Church, and fo to propagate their order to the end of tbe worlcl: Bv which Ordination, i. They are Judges of the perfons qualifications, whether he be fuch as Chrifts Laws admit into his Miniftry. 2. And ihty folemnly invefl him in the office. But the Power with which they minifterially inveft him (delivering him pofTefTion asChrift appointed^ refulteth dtre^ljr from theL^iv or Donation of Chrifti As the power of a Mayor from, the Charter of the King, and not from the Eleflors or Invefiers, None therefore have power given them by Chrift, to hinder fuch Ordination and^ Propagation of fuch a Miniftry ^ ui^. 14. 23.

Xtt, 1.5.

XXL So exceeding great are the benefits and priviledges of being mcmhersofCfjrifi, and his Church univerfaL and particular, that no unwiliingpcrfon is immediately capable of it: Nor is it poffible ex natura rei, for any (adult j perfon that confenteth not to be a Chriftian, or a Member of any particular Church. He cannot be ^jufi: Communicant againfl his will ; nor pray and praife God with the Church ; nor take a man for hts Paftor, or ufe him as a Paftor,^^^/;'/f his mil \ And God hath laid mcmfalvatton or damnation on the cboice or refufal of their willf. Therefore no man can be the Bifiop or Paftor of a Church, either cU jure^ or trvily defa^to, a-gainft the Church or Peoples will, or wirhuut

' ^___ .yjheir

their confent. And as the Nature of the thing provetb this, fo dcth the facred Scripture, ^Eh, • 14. 25. &• 2. 37 3S. I foh. I. 7. Mat. 28. 19. And fo doth the jiids^ment and prad'ce of Chrift's Church, for many hundred yearsjwhich is fo fully proved by Blondell, d? jure plebis, and confelTed by the Papifts themfelves, and fo ex-prefs in all antiquity, that we need noc add the proof. Therefore no power may chinge this Law of Nature J and ofChrifl -, nor can they' by any Law, Mandate, Choice, Ordination, Inftitu-tion, Impofirion, or other a(fl, make any man a real Pajior to that People that co-'ifcnt not to the relation. Nor are they any true particuUr Churches, where Paflor and People do not confent. No more than the relation of Hu^har^d ardWife, AIafter and Srvant, Tutor and Scholars, can be without coyifent^ • XXII. Chrift and his Spirit have com-wanded his Minifters to preach the Word, to be. in ft ant in feafon and out of fedfon j to reprove, rebuke and exhort, 2 Tim. 4. i, 2. And having p;4t their hand to Chrift's Plough, not to look^ bcu\; and none hath power to alter thi<; Law ofChrift, or to fufpend ir. His Minifters by his Authority preached againft the will of Princes for above three hundred years 5 and fince then againft the Wilis of erroneous Princes who profefTed Chrift ianir v.

XXIII. If Church-Hiiiory be not to be * believed, the pleas thence ufed for Prelacy muft ceafe : If it be to be believe.l,God hath wrought r)):raclcs to juftifie rhofe that would not ceafe Preaching, when Princes, yea Chriftian-Princes, have forbidden them: And the Church hath

honoured

honoured tlieir fidelity herein : The cafe of ^-

tljui.afi^y Bajil, Afelau-, and abundance more, evince the li^rer : And for the fcrmer we will now inftance but in the cafe of ^he Bifbofs of Africa, wbofe tongues were cut otr by the King's command 5 and they f^ake freely by miracle after they were cut out; as is tc^ified by tA:.n(iaf GaTLC" , and by Vtd:or Vticchji^y who faw and fpake with, and heard the perfors when this miracle was wrought upon them ; and by rrocopiii^,

XXIV. It will be objedled that Corfian-tifi-.^, f^aicj^, Gei.fericpi^y Hhnneric^s, i!/C were Arrijiis, and the later conquering Ufurpers.

u^njw. I. Even Heathen Emperours and Kings 2re our Governours, though rhey wd^m due ^p-tnude to their duty fas alfo do many wicked Chriftiyn Princes :) And we owe them obedience when their Laws or Mandi^tes are not a-gainft the Laws of God. We mufi: not fay a$-BellarminCy that Chrifitansjloofild not 1 derate[t^ch jP i^jccf, and that the anciem ChnfUans frffcred for want of Towertorcfifl. :. Let the Emperours called Arrians be made no worfe than they were : Some were for Concord and Toleration of both Parries, and fb are more fufpecfted than proved to be Arrians : And Arrians themfelve?, (fhough unexcufdbly erroneous^ were not like the Socinians, that utterly deny Chrift's Deity : Jhcy fuffen(nd to all the Nicene Creed flive the the word [oy.c^(rioi'] They would lay that Chriit was [_Light cf Light ^ very God of very God, l/r(rrt-ten not madejCc.fXhty thought that as the bun-beams or I^:^-Jt are its immediate emi-nL'ticn, but not its fLbliance('as commonly Philofophers.

(ay

[z8j

fay they arc nat, how true we fay not) fo Chrift was an immediate emanation from the Father, before and above Angels, by whom aU th.ing^s elfe were made. And how dangerouily ^»^^>;, and moft of the ancienteft Dodtors before the Nic-ne Council fpeak hereabout, and how certainly Eufthim and other great Bjfhops were Arrians, and how lamentably the Council at A-Yiminum endeavoured an uniting R^econciliatioa, by laying by the word [o|i/o«cr/o?] And even old Ofius by their cruelty yielded to them ; as Li-berim fubfcribed to them, we need not fend any men to Fhibflorgitis nor Sandit^ for proof, it being fo largel'y proved by D. Petavim de Tfimate^^ who fully citeth their dangerous words.

And if the heterodoxies of the Prittce fhall be made the reafon of the SubjeEls difobeying him, in a matter lawful in it felf ('as fbme that we (peak to now fuppofe) we fhall hardly know where to ftop, nor what bounds to fet the Sub-jefts when they are made Judges of the Princes Errours 5 and what examination or cogni(ance of it, they muft have.

5;. Conjiantine that banifhed Athanafim (who feept in whiTe he could againft the Emperours will) is not proved an Arrian : Nor Falentiniatty ivho commanded u4mbro[e,(nox to ceafePreach-ing hirafclf,, nor to for^ke his Church, nor to ftibfcribe to Arrianirm,but only) to tolerate the Arrians to meet in one fpare Church, which was m MilUn, as an adl of moderation : But Am-hr.ofi! refofurely djfobeyed the Emperour ( we jjitific not tiic mdnner) becaufb he thought that €j:od's Law made ir his ofBce as Bifliop, fo tQ d^. X. And

■ [^9l

A. And as to Genfericns atid Hnmierlenses Ufurpation, it was then ordinary with rhc Bi-fhops even of^Rome, to fubmit to men that had no better title j and alas, how few of many of the old Roman Emperours had any better (at kalV, at firft.)

XXV. We doubt not at all but that Kings are the Governours of Bifliops, and Churches, by coercive power, as truly as of Phyficians, or other Profeffions: And though they have no Authority to abrogate or fufpend the Laws ofChrift, yet they have a Power of Legrflation, under Chrift, as Corporations for By-laws have under them : which power is only about thofe things which God hath ]cfi to their determination 5 and not either above Chnft^ againfi Chrifl^ or in coordination with Chnfl^ but only in fuch ftibordination to him, and to his Laws,

XXVL How far Rulers have power (or not) to command things indifferent, and how far things (candalous and evil by accident, fomeof us have opened already diftindlly, and need not here repeat.

XXVIL And we have there (hewed, that as they.may regulate Phyficians by General and Cautionary Laws, but not overthrow their CaLl-ing on that pretence, by prefcribing to the Phy-fician all the Medicines which he (hall ufe, to this or that Patient, at this or that time, &c. Co they may make fuch General and Cautionary Laws, circa facra, i. As (hall drive Bifhops and Payors on to do their certain duties: 2. And as fhail duely reltrain them from fin and doing hurt: 3. And they may puni(h them by the

fword

rvvord or force, for fiich crimes as dcferve that

pi:nilhment. And a King of En^Lnd mav de-pofr, or jiuc to dcarh a traiterous Bfhop, Prieft or Deacon,as lawfully as So/owc/w depolcd Ahi-

XXVIII. And as we have there faid, w^e ru[)pole that there zvq fume circHmftanc.s of the Miniftcrs work, which it belongeth to his </iv,v (yj^:^ to determine of, and area true pare ot his ^^i«///'<:'''/^/w^orks : But there are c'/i^frj, which it is meet fbould be miivsrfdiy determined of, f >r the Concord of ^// tht Churches rn 4 Xingdom. Thefe the Paftors and Churches by cor/fj;t may agree in without a Law, if Kings* leave it to them. And Kings(bv the advife offuch as bell underlbnd Church Cdftrs) may well by their ow7i Laws make fuch determinations. As for inftance in what Scr/p'ure TraKjlarionSj what Vcrfions and A^c-res of Pfalms, the Churches ihall agree. Much more may they determine of the PpthLck Mcuntcfuinze of Minifters, and the T'tmpUs and fuch other extrmfick accidents.

XXIX. Piinces and Rulers may forbid Arheifts, Inhdels, Hcreticks and Malignant oppofers of necellarv truth and godlynefs, and all that preach rcbe'lion and fedition, that propagate fuch wicked Dodrine, aud may punifh them if I hey do it. And may hinder the incorrigible, and all that provedly or notorioufly arc fuch whofe Preaching will do more htnt to men than good, from exerciling the Miniftrv or Preaching in their jurifdidion or Dominions: For liich have not any power from Chrift fo to Preach, but ferve the Enemy of Chrilt and man.

[^'1

XXX, Princes and Rulers may for order fake diftribure their Chriitian Kingdoms into Fanpes, which fhall be the ordinary bounds of particular Churches : And fuch diltribution is very congri'ous to the Ends of the Miniltry and Churches, aud conduceth to orderly fettlemenc and peace : And experience hath fhewtd us that liich Parifh Churches where the Paftors arc faithfull and fit, may live as Chriltians fhonld do to their mutuall comfort in Piety, Love and Peace : And lurh Pa'njh-ordn we defirc.

XXXI. But no Rulers may hence conclude, I. that 7^^r//?^fjr are dihributed hy Gud immediately^ or that he hath ccmmanded fuch a diltribution as a thing ui' ahjllute jucej/uyto a. Church; But the Cererdl KJcs of order, and Edification do ordinarily in Chriflian Kingcomes require ir. 2 Nor may any make a Fanjh, as fuch to be a Church ; and all to be Church members that are in the Parifh, as fuch : for Atheifts, Infidels,Hereticks,&' Impenitent Rebels may live in the Parifh; and many that conjent nor to be members of that or any Church: And not only in worfe lards but in Ireland d.fA in Er:gland^ (as parr of L^^hd-f ;re,^ the far greatclt part of the PariflMoreis are Papifts, (who renounce the Proteftant Churchesj in Ibme places.

XXXll^ Neither dwellir? in the Parifh, Eor the Law of the Land, makes any Chriftiana member of that Parifh Church, without or before his own confent : But p;ro>. mity ij part of his extrinfick aptitude ard the law of man or command of his Erir.ce may make it his d^tj to conjent, ar;d ihcrcby to beccme a member when

greater

greater Reafons mollify not that obligation.

XXXni. Parijh Bounds and fuch other humane diftributions for conveniency, may be altered by men j and they bind not againft any of Chrifts own Laws and predeterminations \ nor when any changes turn them agamft the good ends for which they are made; of which more afterward, when we fpeak of fcpara-tion.

XXXIIII. And about thefe humane Church-Laws the general Cafe muft be well confi-dered, how far they are obligatory to con-fcience, and in what cafes they ceafe to bind. SajTHSy Fragofo and other the moft Learned and Moderate Cafuifts of the Papifts, ordinarily conclude, that Humane Laws bind not, when they are not for the Common good. We had rather fay, that vohen they are notorioujly againfl the Laws of Chrifi, or againf the Common good^or are made by uf^rpation vpithom authority thereto, they bind not to formal obedience in that particular^ (though[ometime other reafons^ ejpecially the honour of our Rulers^ may bind us to material obe- \ dience^ xx^hen the matter is indifferent 5 and though ftill our fubjedion and loyalty muft be maintained. But of thisbeforc,and more largely . by one pf us, Chnfiian direfhry, Part.^. Chap,^. 7it. 3. 5rc. The Council of Toletum, 135 j decreed that their decrees fhall bind nope ad cul^ pam but only ad poenam fee Bin.lnoc. 6th.

Seci. XXXV. Kings and Magiltrates ihould fee that their Kingdoms be well provided of publick Preachers and Catechifif, to convert In-., fidels and Impious men where there are fuch,and to prepare fuch for Baptifme, and Church pri-

viledges

vlledges and Communion, as are not yet Eapti-?.td, but are Catechumens: And they may by due means compel the ignorant to hear and learn what Chriftianity is, though not to Z'^^-ccme Chrifnans (for that is impoilible) nor to frofefs that whicli is not rr/ir^^ nor to t^kc Churck-Privilcdgcs^ to which they bi^ve no rights and of which at prefent they -.wq unc^jp.ihle. But ihey may grant thole rewards and civil Priviiedges to Chriltians and Churches for their encouragement, which they are not bound to give to o-thers, and which may make a moving diiference, Without unrighteous conftraint.

XXXVI. Chrift and his i\poRlcs having (as is aforefaid) fettled the KxghioiOrdimition on the Senior PajTors or Bifliops, and the Right oiCon-fenttn^ in the People, (and this continued long even under ChrilVian Empcrours) Princes or Patrons may not deprive either j)£(rty of their Right, but preferving fuch Right?, they may I. Ojfer meet Pallors to the Ordai?:crs and Con-

fcnters to be accepted, when th^re is juft caufe for their interpofition : 2. They may hinder both Ordainers and People from introducing in-tollerable men : 3. They may, when a Peoples Ignorance, FaHion or Wtlftdhcfs maktth them refufe all that arc truly fit lor them, lirge them to ace ept the beft 5 and may poifefs fuch of the Tcmp'les, and Publick Maintenance, and make it confequently to become the Peo[)Ies duty to confcnr, as is aJTorefaid 5 fo alfo when they are divided.

XXXVII. Princes ought to be Prefervets of Peace and Charity among the Churches, and to hin-dcr Preachers frjm unrighteous and uncha-

D ritablg

ritabie reriling each other, and their unpeace-able conrroverfics and contentions.

XXXVIII. Chrift himfclfhaih inftituted the B^iptijmaL Ccvenaiit to be the Title of Vifible Members of his Churchy and the Symbol by \\'hich they fliuli be notified : And he hath commanded all the baptized as Chriftiiins, to Lovs each other as thcmfclves 5 and though weal^ in the faith, to receive one another^ as Chrift re-cei-uet h tiSy but not to doubtful difpmations 5 and -fo far as they have obtained to walk^ by the fame Ytilcy of Love, and Peace, and not to dcfptfe or j::dge each Other for tolerable differences (much jefs to hare, revile, or deftroy each other ;) and lifccmtdgood to the Holy Ghoft, and the u^poflles, to lay no greater brrrdcn on the Churches, even of the Ceremonies which God had once commanded, but Ncctffary thingsy JiEl, 15. 28. And thefc terms of Church-Union and Concord which •Chrift hath made, no mortal man hath power to abrogate. All things therefore of inleriour nature, though Verities and Good, muft be no otherwife impofed by Rulers, than as may fiand with thcfe univerfal Laws of Chrift, which are the true way to prevent Church-Schifms.

XXXIX. Princes by their Laws, or Payors by confent where Princes leave it to them, jTiay (b aftbciate many particular Churches for orderly correfpondencie and concord, and appoint fuch times and places for Synods, and iijch orders in them, as are agreable to Gods aforcfaid generall Laws, of doing all in Love, to Kfi'^ciition and in order; And how far, if Rulers fhobld mifs this generall Rule, they are yet to be obeyed, we have opened eirevvhcre.

XL. As

[^)]

XL. As we have there alfo (aid that Princes may make their own Officers to execute their Magilrratical Power circa facra ( which we acknowledge in our King in our Oath of Supremacy ; ) and if fuch be called, Ecle/i-afttcal, and their Courts and Laws fo called alfo, that ambiguous name doth not intimate them to be of the fame [pedes as Chrifts ordained Eccledaftical Miniiters, or as his Churches and Laws are ; fo now we add that if Princes (hall authorize any particular Bifhops or Paftors to excercife any I'uch vifiting, conventing, ordering, moderatinjj, admonifhing, or governing power as it bclongeth to the Prince to give, not contrary to Chrifts Law^«;, or the duties by him commanded, and priviledges by him granted to particular Churches, we judge that Subjeds ftiould obey all fuch, even for confcience fake : However, our confideration of Chrifts decifion of his difciples controverfie, who fljould he ths greateft- and our certain knowledge how nc-ceffary. Love, and Lowlmefs^ and how pernicious, vcrath 2iT\d Lordly-Pride are in thofe that muft win fouls to Chrift, and imitate him in bearing ( not making ) the crofs, together with the fad hiftory of the Churches diftradions and corruption by Chrgj'Pride and Worldlinefs ( lamented by Naz.ianz.eney Baft I, Hilary Piclav^is^ Socrates, Soz,omen, IJidore Pelnfiot, Bernard, and multitudes more, yea by fome Popes them-felvesj thefe and other reafons we fay doe make us wifh , that ♦the Clergy had never been trufted with the Hvord, or any degree of forcing power, or fccular pomp 5 yet if Princes judge otherwife^ we muft obediently fubmic to all their Officers. D z XLL It

XLI. It frcmeih by ilie phrafe of His Makr^ies Declaration about EccleHaftical affairs 1660, in n! icli ( afrcr conlulcation with his KevciTr.d Eilhops J thcPaJloral way of J'crjwa' J?o:, rep:'cofs and i^Ldmo'^itions arc granted to tlx Presbyt^is iliat a dirtin(ftion is intended becwtcn this JKi}(.-t.il and tlie FrcLitical Government, And ne muft, with very great concern, proftfs that if the Chrrcbcs cfthe ioivcft fin (^Parcchial) he but ind:tA rrudt fine Churches^ fuch as Chrijt by his- y'pofilcs ihfiitrncdy and not only Parts of a Dicc:juii Church as if that were the low eft ra}.'^', ylnd iftheje particalar Churches have hut Pajiors that have ihe power cf the Keys in thcje Chnrchcs, a::d all that the fcriptkre maksth epnt'uil to iis Ofic.r which was then fet over evoy fich particular Church 5 u^fui if the D'fcif pi me tn'Jit'Hed by Chrijt himfclfj he hut tnade pofjlhle and feafhle in j'ich Payee hi all Churches^ yea if^'e that were tv::Jled hy car cailing with th'J Tf^yffcries cj Gf^d. maj not he forced, our J elves, to, admin/fler the Sacraments againfl otif own linowlcdoe & corf:ii-'ncesj<znd aaaiiift our confcienccs ^'ind hnoa-ledg^ cf nuis c ifcs to pronotince men fhfolvcd^or excoK^mHiiicate upon other mens decrees^ or TO pYGVctrtiCe the Kotoriohflj wicl^idto he Javed, ^.ivd to der.) worthy Chr:fiians ths feal cf Chrijls Covenanty nor their infants their v'lfible Chri-Jyi^:nity hy hap'ifm ) we Jaj, mig'}t we hut have this iKi-ich.^ wefiooi^ild he f I far from pfyig the Contr over fie aho}>it the Divine Right of E'^ijccpacy as a dijUnll: Ordjrfrom Pnshyiers^to'cny fchifm, or injury t» theChnrch, that we f'O tld thanl^fAlly contrihme OK"" hefi endeavours to the concord^ jafety^peace and vrufperity thereof And fpi-ght we htit alfo he freed

from

from Swearing, Stibfcribiy,g, Declaring^ and Cove^ naming mnecejfary things (\vhkh wc talie mt to he tnic ) againfi ou-^ conjciences^ and frcm [vme \c\v unnccejfarj PraLtices which we cannot j^Jl'ifi^^ W2 fmyAd jojjyJly ferve the Church in our publicly Minifiry^thongh it were tnpoverty ar.drr'g;. But of fogreat a m^xQ"^ experience hath made our hopes from men to be very fmall: And the reafon of the thing maketh our hopes as fmall of the hippinefs of the Church of England, till God (liall unite us on thelc ncceflary terms.

SECT. VI.

^. What Separation^ and rchat Gathering of Ajjemhlies ir Churches is unlawjuj^ aud what lawful.

I.>T^Houg,h fome mens ebufe of th^ word J [Schifm ] and calling mens duty to God by that name, hath proved a great temr.tation to many^ to take it but for a word of pjfPion, or of n@ certain or odious fignificacion ( even as thePapifts abufe of the word \„^~^^'''-fi-')i ^f'd [ HeretickS\ hath been to others ) yet the evill of true Shijm and the odium that God layerh on it in the Scripture, fhould move all ChriUians, to fear the thing and ufe the name with the difgrace that it truely importeth ( witliouE miiiipplication,) and to avoid all guilt of fo great a (in.

II. There are feveral forts and decrees of Sdiifm^ which greatly diiler A'ora each other

Its

[?8]

ns one thing to divide from a Chnrch, and another to c^tufe divijions or fiEtiorJs in it. Its one ^hing to divide onr /I7z/^j from it, and another ^0 caujc others to divide. Irs one thing to draw men away hy words, and another to drive them away by Lnvs or execution^ by unjuft excorKmnni-cation or by violent perfccHtion. Its one thing to temptaway or drive away zfitigle perfon^ox a fewj and another thing to draw or drive away multitudes. Its one thing to rcj-arate from the Vmvcr-[nL-Chtirch, and another from ^p.-irttcidar Churchy or a few only. Its one thing to (tparate from the fpecies of particular Churches, and another from ibmt individuals only. Its one thing to feparate from the Churches of Chrifis infiitiaion, and another to feparate only from thofe of 9?tens inftitiition. Its one thing to feparate from fuch as men mak^ Livcfrllj, and another from fuch only as they make without at^.thoritjj and finfuHv. And here fcparating from one whofc finful confti-tution is iraiteroPis againftChrifts prerogative (as the Papal Univerfal UfurpationJ much diifereth from feparating from one whofe conltitution though finful, is of no fuch pernicioufiiefs.

It is one thing to deny total Commmiiony and another to feparate hwt [ccundnmcuid^OT^omc aB or part 5 And that is either a great and Kecejfary \yj.xz cv fomc fmall or iyidifrrent ihhg or cercrriony. It is one thing to (eparate Locally by hodilj abfeiice, and another mentally by Schif-maticail princi[.!es. It is one thing to feparate from a Church as accufmg it to be no Church of iphrifi, ard another to feparate from it only as a true Church but fo Corr;>:pted as not to be gemmmcated with, ^cs onp thing to judge its

Com-

Communion ahfolutdy unlawfnl^ and another only to forfakc it/or a better which is preferred : Its one thing to depart willfully, and another to be unmllingly cafl out. Its one thing to depart raJJ^ly and in hafi, and another to depart after due -patience, vv^hen reformation appeareth hopelejs. It is one thing to remove upon religious reafons^ and another upon CivU or Bomejticd^ or Cor^ poraL

It is eafy for a confounded head to pafs over all fuch diftindions, and with unjaft and confounding cenfures to reproach others as Schif-maticks in the dark, before he knoweth whac fchifin is, being guilty of Schifin in his very accufations. But fober Chriftians mu^ihcdif-cerners, and know that confufion is an Enemy to truth and love 2iT\(i juftice.

III.I The Union of the Church Vniverfal is in the (even things mentioned by Paul Eph. 4. 3.4,5-.6. viz.. One Body, One 5pirit ( of faith and Love ) One Hope(^ot Glory) One Lord, One faith ( O'C Creed,) One Baptifmal Covenant, One (J(7^ and Father of all. He that feparateth from this Church diredly, is an u^pofiate;ViJi(ply,\ffrom its Effential profeffion, and invifMj if only from the inward fineerity of faith, confent and Love. This is damning reparation, And if he feparate buc from fome one EfTentiall article of faith or duty, it is that which is molt ufually and fi:ri(ftly called Herefie -, of which we are now to fpeak no further.

IV. 2. To make FadtionSjParties, Contentions,

and Mutinies in a true Church of Chrift, or in

any Commmlty of Ghriltians, yea or but hfami-

D 4 Ite-s^

C4o]

tins, la the llniverfal Church is a great fin, in all that are the true culj)ableCaurcs of ir, and are Rot only the involLinrary occufions by unavoidable accidents.

V. 3. To feparare from .-ill the particular Churches in the world, as if they were tio true political Chtnches of Chrilt ( us thofe called Seekers do, who fay that the Alin<ftrj^ Scripture and Churchesy are loft in the wlderncfSj) is a very heinpus fin, thougii fuch as do fo, renounce not their ^V/'/'///??, or ihe Church "Univcrjal.

V[. 4. To feparare i7om mofl , or many C\\\^xc\^Qs hy ^o un<jjurchi}:gth.m^ is far vvorfe than tQ feparare from few or one ; it being a greater wrong to Chrift and men.

VII. j.To feparare from one upon a rcafon that i,s- known to be common to all, or mofi^or manjf\% virtually to (eparate from all, or mo\^^ or many,

VI[I. 6.T0 (eparate from a true Church, accu-ilng it to te no true Cl-.-wch, is a greater injury and fin (ceteris parih^j) than to feparare from it only on an unjuft accufatior- or culpability confi-Itent with a true Church : Bccaufe the charge is more odioqs and injuiiou5^ and tendeth more to defiroy Love.

IX. 7, To accufe a Church (its Doctrine^ Mi-nf[hy^]Forp.v.p or D-'f-!pane) fa.'flj, as guilty of fiich corruption which inj-kcth it unlawfiil for any Chriffiar,} to have CQmrr.tmpn with ir,(/r fulfly to pretend fuch/.«/>//i for his own vnd ( ijiers fe-paration from if, is a great fin, though not Iq

great as to uKCK-urchit,

X» 8. To hold that every Error in the Do-drir.f, WprHfip, Difcipfine, Paftors or People of f))a; Church, yea though ietiled and contirued.

and rorcknown,not forced on us to confcnt to or praclice, is fufficient caufe to make Communion with theCliurch unlawful, is to hold a principle which would infer reparation from all the known Churches in this world.

XL 9, To draw others to fuch feparation by foch falfeaccufitions or opinions, is worfe than to do it filcntly ones felf5 and the j?!orc the )Yorfc,

XU. 10. The more fuch accufations flrikeat the heart o^Chrifiian Love, which is iht life of boly Societies, and of//i/A/;^/} it ftif; and the more ihey draw men from Pietj, and ro hatc,^ and abtife, and mong each other, the greater is the fm.

XIII. 11. When m.en erroncouily and cauflefly gather feparatcd Airr/ihcrs from true Churches where theyp:otild contir.ue^ into AntichurcheF^ or Societies, where their hufwcfs is to make ethers uhji^jtly odiot^s that differ (rem them 5 this is to gather Schifmatical Societies : And if rhcy pretend themfelves ^vifer than the Generality cfthe true Orthodox Churches in the world, and ^o fe-parate from them, they were for this called Hereticks at firir: 3ut if it be but upon a quarrel with/cwf particular neighbour Church or Pa-(tor ir was called a Schifr/:,

XIV^ 12. If any pyc::dj or p^fflonate^ov erroneous perfon do,as Dictrephes,cdii\ out the brethren undefervedly, by tinjMJr {t!fpe::f>ns,ftlc-cmgs, or excommHKiC at tons, it is tyrannical Schiim, what better name foever cloak if.,

XV* 13. Ifanyfliould make [Uful terms of Qommtinii)}iy by Lav;s, or Mandates, impofing things fgrbidden by G.d^ cn thofe that will have

Ccm-

Communion with them, and expelling thofe that will nor fo iln, this were heinous Schifm : And the further thofe Laws extend, and the more Minifters or People are caft out by them, the | greater is the Schifm.

XVI. 14. If any fhould not only excommunicate fuch perfons for not complying with them in fin, but alfo profecuts them \Yirh mulBs^ im--prifonr}7cms^ banifcmcntSy or other frojccntion^ ro' force them to tranfgref% this were yet more heinouily aggravated Schifm.

XVII. 15. All thofe would be deeply guilty of fuch Schifm who by talh^, vcritir,g^ ox freach^ iyigij^ft'fi'2 ir,and cry it up,and draw others into the guilt, and reproach the Innocent as Schifma-ticks, for not offending God.

XVIII. 16. If any fhould corrui)t fuch a Church, or its DoElrinej IVorJhip, or Difciplme in' the very £/7"^/?t/^/i by letting u^i forbidelsn Offi^ ccrs, and Worfilp, or cafting out the Ojjicsrs^ X^orfoip or Dijcipline infiituted by Chriit, and th6n profccute others for not communicating with them, this would be yet the more heinous Schifm.

XIX. 17. If either of the lafr named forts, would not be content with mens Ccm?7rxnion with them, but would alfo//i-^ce and projccute fuch as will not owti^ j^fi'fi", snd coufcr.t to all that they do^ by fiffcriptions, declarations, cove-^ Hants, pror,7ifi:s, or oaths 5 this would yet be a more aggravated Schifm.

XX. "18. If the men that do this fhould be mtxt obtrAiders c:nd t^fy.rp^rs, that have no true Paftoral power over thofe whom they perfecute (as the Pooe over other Kingdoms and Churches)

[4;j

ches } this were yet more aggrravated fchifme.

XXI. 19. If fuch llfurpcrs will claim a dominion

or Monarchy over all the world, and unchurch,

dei^rade and unchriltcn all that will not be their

Subje(fi:s, or will impofe finful termes of Vnion

upon all the Chriftian World, and declare all

Hereticks or Schifmaticks, that receive them

not, and To caft out moft of the Chriftians on

Earth, and all the founder Churches, this is one

of the raoft hcynous forts of Schifm, that the

nVindofman can think of. Which is the grand

Schifm of the Reman Papacy, wcrfe than all

their interior Schifms when they had many

Popes at once.

XXII. 20. If fuch fhall fend agents and emif-faries into the Dominions nf Chriftians Princes or States, to draw the Subjedls to that Schifme, and make them believe that Princes are by right the Subjects of the Pope, and that men fhall be damned if they will not take him for theBifhop orVice-chrift of all the World and keep up a rich and numerous Clergie in Chriftian Kingdomes for this ufe, and make Decrees to exterminare or burn Chriftians, and to depofe temporal Lords that will not obey them and execute their lawes,This is to maintain and profecute a Schifme againft Religious and Civill peace, by open hoftility to Princes and People^ and to mankind.

• XXIII. 21. If, becaufe the i?o;;j!^^; Emperours and Clergie fetled five Patriarchs in the Roman Empire, of which the Roman Bifhop was the firft, and by Councils called General of that Empire^ did make Church Laws to bind the

Subjects

Subjec^.S any therefore will teach that thefc Patriarchs, (and the Pope as rriKCipinm unitatis ) niiilt be Rulers in the dominions of other Prince?, and that fuch Councils muft govern them by tl^.eir Decrees and that the UnlTerfal Church muft be united in any one mortal head, whether Ferfunal or Colledive ( fuch as General Councils,) and fo would bring Chriftian Princes and people under the Laws and Government of forreigners, and brand thofei as Schifmaticks that will not fall inwithfuchi an Univerfal Church Policie, This were alfo a very heinous Ibrr of Schifm. For the Univerfal Church never did, nor will be united on fuch termes 5 And therefore to make fuch terms of its unity, is to make an Engine to divide it, and tear it all into pieces.

XXIV. 22. If any will confine the Tower or Exercife of the Church Keyes into fo few hands as (liall make the Excrcife of Chrifts Difcipline intfoffihU ( as by laying that work on cne^ which wttltitudes are too 'i^\'^ to do j J or fhall make Chkrcljcs ^o great^ and P.iftors Co ftw, as that the mcfi of the people muft reeds be withettt true Pajioral overpghty teaching and puhlick^ vpoyjloip, and then vvill forbid thofc people to Commit the C5ire of their fouls to ^nj others iJjat will be Pafiors indeed, and fo would compel them to be without Chrifts ordinances, truc Church Communion and Paftoral help,l^h'is would bcSchifmatical, and much worfe. |

XXV. 23. If any Paftors VsWl deny B apt ifm^'\ which is their inveftiture in the Chrijtian \ ChhTch^ to the Adfilt that refufe to receive the

tran-

tranfient Image of the Crucifix ( or any thing equal to it) as a Dedicating means to confc-crate them to God,ancl to fignifie their Covenant Engagement to Chri(t, and as a badge and fym-bol oVthe Chriftian l\e!igion, it feemeth to us to be Schifmaticall, when Chrift himlelf infti-tuted Baptilm ^^'ithout fuch a Covenanting Image, to be thetcft and bond of his Churches unity : But if thofe Pallors hold Baptifm necejfary alfo to (dvation, and jei will fo deny it to fuch, this feemeth a great aggravation. The fame wc fay of fuch Paftors as rejed from Baptifm ard the Church, the Infants of true Chriftians on the aforefaid account; As alfo of thofe that reject them from Baptifm, becaufe the Parents will not olfcr them to it,unlefs they way thcmfelves he ths Covenanteri in their own Childrens names, and the Exprefs dedicHters of thetn to God, and becaufe they either cannot get credible Godfathers^ orniil »'jr put others to prcmi/e ilie Chriftian Ed'<cation of their children, who they have no reafbn to believe do at all intend it, or will ever do it, we cjn excufe no fuch rejedion of Chriftian Infants irom Chrifts Church, from Schifm.

.^'XVI. 24. If fbtne Chrirtians be of opinion that Chrifts example bindeth them to receive the Lords Supper in a Table-p^eflure, or that the tradition of the Univerfal Church and the Canon 20th of the Nicene Councill is obligatory to them, which forbad men to adore Kneeling on any Lcrds day in the year, or on any week day between Eafttr and WhttJHmide ( which no other General Council revoked , but continued till meer ufage by degrees wore it out, faith Dr.

Heylm

Heylhi of the Sabbath, above looo years after Chrift. ) Or if the faid perfons Ihould think that TO receive Kneeling were fuch a fcandalous appearance of the Pjpifts Bread-worfbip, as the bowing before an Image forbidden by tlie 2d. Commandemenc was a fcandalous appearance .0! Id jl-worfliip, though thefe perfons did m this miiiuke, we could not excufe our felves from Schifm, if we fhould therefore refufe them Sa-cramental-Comniunion ; Nor if we fhould A^-Jem und Conf.yn to the rejedion of men for fa fmuli'an errour, feeing Chrifts Spirit, Rc?77. 14. I, Szc. commanded both Paftors and People to receive him that ts weal^ in the faith^ but not to doubtful clifpiitations ; and to live in Love and Union with thofe that have greater weaknefles 'than this.

XXVII. 29. It may be Schifmatical to caft men out of the Church for that which yet may be Schifma-tical in the perfon (o ejedcd : If he depart from the Church though Schifmatically only in feme accident, circumftance, or fome one ad or thing of no neccflity to communion or falvation3 we think he m.ay not be excommunicated, e,g, for not paying Fees at theChan-ceilours Court, or fuch like. For as God de-parteth not from finners firfr, or further than they depart from him 5 i'o we humbly conceive the Church Ihould imitate him 5 remcmbring how Chrift that came not to deftroy mens lives, but to fave them, rebuked the Sons of Thunder that would have had him deftroy thofe that refufed to receive him, telling them. That they knew not \yhat jndniicr of fp.rit they wer^ of. ■

On the other fide, it may be Schifm to fepa-ratc from a Church that hath fome Schifmatical Principles, Pra(ftices^ and Perfons, if ihofe be not fuch or fo great as to necefTitate our departure from ihem : For alas , it is too fevr Churches that are fo happy as to have nothing|, and do nothing which is Schifmatical

XXVIII. 26. Gathering New Chnrches by wa y o{ SepaYittion ^vom others, or gathering ^jj/^^.i-blies without the confent of the lawful Pajforr, who had the charge of the People of thofe Ai-fembljes, is a fin and Schifm in all thcfe Cafes fjllowing.

1. In general, when the Laws, Praflices^ or Perfons of the Church which they fcpararje from, give them nofrfficiem caufe of a departure.

2. in general , w^hen in the judgment -kj^ true reafon, according to the notable evidence of the cafe, the faid Affemblies are like to do more hurt than oood.

- 3. When fuch Affemblies are gathered \\i cp-poJitio7i 10 fome Truth which theSeparaters would thereby difown (f. ^. Infant-Baptifm, the law^-fulnefs of Set-forms of Praife or Prayer, or any found Doclrinej) or for the prcfeliion and propagation of fome Hcrejls or Error ( as Antino-mianifm, Popery, d'c.)

4. When fuch Churches are gathered by men that have no true Fttnefs and CalUr.g for the Sacred Miniftry, or the work which they undertake.

5". When they are gathered by the pride of

the Miaifters, that would thereby unduly fet up

rhemftlves, and draw away Difciples after them?

lOr by their covctodhefs/eekingnot the good of

the

[4.8]

the Flock, but the Ffcece 5 not thsm^hnt theirs 5 not ferving t'le Lord Jefus, but their own Bellies: Or \''heri'T^arhered, by the Prids o{ the FeopL^^ that unjuitly think thofe that they fepa-rate from, men unworthy of their Communion, and fay to them. Come not mar fons^ vpe are hch-licY than jom, Ifa. 65". 5*.

6. When they are gathered by a quarrelfom IPaiTion, falling out with the Paftors and People AA'hom they feparate from. The parting oiPad and Barnabas had fome evi! in ir.

7. When they are gathered to encourage and iirengchen a fmful Fatlion or Party, or when men feparate from others for fear of being e^nfured by fuch a part^^, as Peter did withdra\Y from the Gentile Chriftians^ left he fliould-di.^)leafe the erroneous lewes Gal. 2,

8. When it \s> done out of a proud overvaluing of mens own opinions, or fome odd fingularity, whi^reby men cannot bear thole that are noc of their mind, or whereby they would fain be, be more confpicuous as more Orthodox and tvife than others.

9. When it is done miftakingly to fet up fome wrong courfe of Church Government or worfliip ( As that the People m,ay have ihe Power of ths KejeSy or of examining and judging all admitted m^mbcrSy or that ^ap.il Government or the mafs-may be introduced enthf^/i.rftical diforderly talking by pretended infpiration, by ignorant uncalled men, or to introduce fuch traditions iind fiiperflitlons^ as the Papifts u(e, S-rcJ

10. When it is done upon a falfe conceit that a mans prelcnce with any Church that hath known crrour or fauhs in doctrines or worfhip^

is a guilty approving of them,and therefore that they muftfcparate from all futh.

11. When they feparate out of an HnruUnefs of fpirir, becaufe they will not be governed by their lawful Paftors in lawful things, as time, place, order. &c. or becaufe a Minor part in

. eledions is overvoted by the major part^ and cannot have their wills.

12. When they feparate out of a prophanenefs of mind,not enduring the power of rhe Preachers do(ftrine, or the holinefs and difcipline of the Church, but would be licentious, while they would be called Religious. All thefeare unlawful Reparations, and aflemblings.

I Yet that which is unlawful as to the Principle^ Bnd and M^nmr^ [ecnndum qnid^ is not ahvaies unlawful fijnplj, and in the thing it felf^ for a proud,covetous turbulent perfon may finfully do a Lawful thing.

XXIX. 27. When Pallors by concord, or Magiftrates by Laws have fetled Lawful C/r-cumfiances or Accidents of Church Order or V/qy-

Jhipy QX Disciplines though they be in pctrticMar but humane Inftitutions, it is Sinful difbbedicnce to violate them without necelfary reafon.c.^. Parochial Order, AITociations, Times, Places^ Minifters, Maintenance, Scripture-Tranflati-ons, 5rc.

XXX. 28. When able faithful Paflors are lawfully fetover the Affemblies^by/V//? Ele^Hom ^nd Ordination,\{^any will caufelefly, and without right filence them, and command the people to defert them, and to take others for their Pafiprs in their ftead, of whom they have no fucli knowledge as may encourage them to fuch a

E change^'

change, we cannot defend this from the charge of SchifmjWhich puts a Congregation on fohard a means of Concord^ as to judge whether they are bound to that Paftor that was fet over them as Chrift appointed, or muft renounce him and take the other when they arc Commanded. So Cjprian in the cafe of Novatian fayes that he could be no Bifhop becaufe another was right-full Bifliop before.

XXXL 29. In Englar.d it belongeth i. to the Tatron loprefcnt, 2. to the Bifliop to ordain and jnfitffftciiud ihcrtfove to approve and invcfi 5.to the people ju-^e divino to be free Confenters^ 4. and ro the Afa^ifirate to proteft ^nd to judge who (hall be prorecled or tolerated under him : If now thefe four parries be for four Minifters or for three, or two feveral men, and cannot agree in one, the culpable diflcnters will be the taufes of the Srhifm.

XXXII. 3o.Ifa Church have more Presbyters than one, and will be for one way of worfhip, difcipline or dodrine and another for another, ( as at Frankfordj Dr. Cox. Mr. Horn and others were for the Liturgie, and others againft it ) io that the people cannot poflibly accord, it is the culpable party, which ever it be, that muO: anfwer for the Schifm. So much of enumerated Schifms.

XXXIII. On the Negative, we fuppofe that none of thefe following are Schifms in a culpable fenfe.

I. All are agreed that it is no Schifm for the Ghriltian Gliurch to feparatc from the ancient

Tcwiih

[50

Jewifh, or from the. Infidel Heathen World. L XXXiV. 2. All Proteftants are agreed that iris no Schifm to deny obedience to the Rcw^i/i Pope 5 nor to deny that eommunion with them, which they will not have without obedience : To feparate from other Churches^ is to deny them meer Commmion', But to fepari^rc from the Roma7i as Tapaly is but to deny tiitm frbjetiioKi To deny any other Chrinian Church to be a tnte Chirc/j is Schifmaiical, if they have the EflTentials of a Church : But to deny the F^paL Church or Monarchy to be a trtte Church of Chrilt's inftitution, is true, juft and necefiary, though they be Chrl/riaKs-, becaufe we mean only tht Papal Ci'uych form, as it is an Vntveyfd Ecclefiaftical Monarchy of the whole Chriftiaa world, which no other Church but that doth claim.

XXXV. 3. It is no Schifm to deny ^uhj^^ioyi to Pope^Councils or Patriarchs,of other Kingdomn^ or to any forein Power by what names or titles foever called.

XXXVI. 4. It is no Schifm to denv that Chrilt hath any fuch Vifible Church on Earth as is one by Union with any Univerfal Head, Per-fonal orColleftive, befides himfelf.

XXXVII. 5. It is no Schifm to Preach, and gather Churches, and eledt and ordain Paftors and Afiemble for God's Worfhip, againft the Laws and will of Heathen , Nnhometun, or Infidel Princes that forbid it. For thus did the Chriftians for 300 years. And if there be the l^mt canfe and nc^d, it is no more Schifm to do it againft the Laws and will of a Chrifiim Prince. Because, i. Chrift*« Laws are equally obligatoryj

2. Souls equally precious. 3. Thie Go (pel and Gods worOiip equally neceflaty, '4. And his Chriftianity enableth him not to do »^ar^ hurt than a Pagan may do, hut more good. If therefore either out of Ungodly enmity to his own prcfeffion, or for fear of difpleafing his wicked or Infidel Subjc^fls, he fliould forbid Chriftian Churches, he is not to be therein obeyed.

XXXVIII. 6. If a Prince,; Heathen, Infidel or Chnltian, forbid Go^s Commanded worfhip,and any.. Commanded^ part of nhe'-PafVors office, (;isin Papiits Kingdoms Prayer in a known tongue,- and the Cup in the Lords Supper is forbidden, and as they fayi all pSreaching iave the reading of Liturgies and Homilies is forbidden in A^ofcovtc, and'as the ufe of the Keyes is elfewhere fbrbiddenj) It is ho Soh-fn* to'dilbbey fuch La^vs, ( what Prudence may pro hie. & ;;^w require of any fingle- perfon wcnofv determine nor. ) v;,<rlor.

.XXXIX. 7. If any 'Prince would turn his JCiyigdom , or a whole Frovmce ^ ' Dtocefs ov Comuy into One only "CfjUrch and thereby overthrow all the firfi order of Churches of Chrijh inftituttony which, are ajfoa^ted ^for Perfonal prefer.t Communion, allowing them i no Paftors that have the power of the Keyes„ hnd all ef-fential to their office^though he (hculd allow Parochial Oratories or C/^/j/?p^iV,which {bodd-be no true Churches,but Parts of a Church, It were no Schifm to'gather Churches within fuch aChurch againil the Lans of fuch a Prince. Many write that there is but One Bifhop in Ahajlia ( though fome'ifay. that ethers have Epifcopal power ^ ' ■ under

' ... f^^n

tinder him: J fome that read rhe old Canons, which confine Bifhops to Cities^and take not the word as then it was takeiii for any great Town or Corporation, but for fuch priviledged Towns only as are called Cities in England,hence gather that as the King may disfranchife Cities and reduce them to ten, two or one in a Kingdom, he may by confequencedo fo by Churches that have Bifhops; which if it be fpoken but of £^.^-copi EpifcoporHm we refift not ; Bnt if of-£"/?//"-copi Gregis of the firft O'der of Churches called [^Particular] we fupnofe that out of fuch a Kingdom-Church Provincial or Diocefm-Churchy it is no Schifm to gather particular Parochial Churches though forbidden. h^A the fame rea-fon will prove that if in a lelfer circuit, the fame things be done though in a lower degree, viz^, were it but three, four or ten particular Churches of the largeft fize capable of Perfonal Comnmnions turned into one which is capable only of diftant Communion per alios it is lawful to gather particular Churches out of that larger fort of Church. If the Bimop of Rome^ Akxancirtay Antioch, Cefarea^Hcraclea^ Carthage, d^c. fhould have put down the Bidiops of ten, twenty, an hundred or many hundred Churches about them, and fet up only Oratories and Catechifts in their ftead making them all but part of their own Churches, it would have been lawful to have gathered Churches in their Churches : For God never made them proper p4dges whether Chrift fhould have Churches according to his laws, nor whether God Ihould be worfhipped, and fouls be faved, or his own nftitutions of Churches beobferved.

E 3 XL. 8. If

C54]

XL 8. If Bifhops would ordain Presbyters by

li?mting words, reftraining them from any ^Jfen-tial or Integral Part of the Office or Power as in-fticured by Ghrift, and yet profefs that they or-r dain them :o the Office which Chrift hath infti^ tuted/it is no Schifm for thofe Presbyters after-waid to claim ("and execute in feafon) all the power which by Chrift's inftitution belongeth to their Office,though againft the Bifhops Wills. Bccaufc the Bifliops are not the Authors or Donors of the Office Povcer, but only the Miniderial Deliverers and Invefters 5 And therefore it is Chrift and not they, that muft defcribe it.

XLI. 9 No Prince or Prelate hath power From Chrift to fet.over, or impcfe upon any Chnrch or Cbriftian people, any perfon as a Paftor who through Ignorance, Herefie, Malignant oppofition to piety, or utter dcfecft of IVlin'fterial abiiit]', is uncapablc of the Office or unfit to be trufted by the people with the Pafto'\^l care and condud of their foules. Nor is it Schifm in them to refufe to commie their foules to (Lich, nor to chui'e and ufe better j when tliey may do it, without greater hurt to others than their gain will compenfate.

XLIL 10. Princes or other Magiftrates are not appointed by God to be the ordinary Elefl-tcrs and Impofers of Paftors on all the Churches 5 and the p-^-opIc bound to conient to whomfoever -they tied. But Chrift hath given the Btjhcps the power of free ordaining^ and the people the power ot free cor,fcntt:';g, and made Magiftrates the Coverncurs of them that have this power. Even as he hath not given power to Princes

to

C55J

to chufe Wives or Husbands, Servants or MafterSjTutors or Pupils, Phyficians or Patient?, for all Their Stibjecfts, but hatli iintecedently given fuch Subieds power to chufc fur them-felves, and to Princes to be civil Rulers cffucli as have this Choice, by which Governing Power they may regulate their Choice in fubordination to Chrifts Univerfal Laws, and may punifh them for grofs mifdoing : Therefore it is no Schifm for Paftors to ordain, or People to chufe rhe Over-feers of their fouls, without or againft a Magi-ftrates will or command as (uch('fubmitting to his Government.)

XLIII. 11. When faithful Paftors truly ordained and eleded, or confented to, are in poifeiJion, if a lawful Magiftrate caft them our (not only of the Temples and Tithes,bur alfo of their Paflo^ rd Relation and OverJ^ht, and put others In their places of untried and fufpedted parts and fidelity^ 1. The Princes impofition maketh not fuch the true Pasters o^thiZ Chfireh k-fore and without the Peopbs confem : z. Nor will it al wales bind the People to confent, and to forfake their former Paftors, nor prove them Schifmaticks becaufe they do it not.

For I, God in Nature and Scripture hath given them that confenting power antecedent to the Princes determination, which none fcan take from them. As he hath in nature given men the Choice ('or Confent atleaftjwith what Phyfician they will truft their lives; God hath not put all fjck mens lives fo far in the Princes f)ower as to bind them to truft and ufe whomfoever he fhall chufe : For men are neareft to themfelves, and their Jives are at their own wills in the firft in-

E 4 fiance^

ftance, before they are at anoth^rs : And mens fouls and everlafting happinefs are precioufer to them than their live?, and it is ftrft under God their own wills by which they fhall live or die ; though all their friends fhould do their beft to make them willing of what is beft.

2. They are fuppofed related duely to their tryed Paftors,in the bond of fidelity, which they may not unnecefTarily violate.

3. Otherwife one Roman Emperor might have undone all the Churches and Souls in the Empire in a great degree? by impofmg on theni infufiicienr,heretical,or malignant Paftors:Wherc it mil ft be noted, i. That God doth ordinarily v^ork on fouls according to the quaHty of the means : To fay that He can do otherxvife, is im-pertinent,while we fee that he doth not, nor hath p! am}fed it. We fee that Heathens and Infidels ijre not converted without Preachers : We fee that Heretical Preachers make Hereticks, and Schifmatical ones make Schifmaticks, and ignorant ones leave the people ignorant: In feveral Countries the people are Greeks, Papifts,Luthe-rans, &c. as they are taught. We fee that one clear, convincing, experienced, ferious Preacher, turneth more fouls among us from ignorance ,er-rour, ficfiily luft, and worldly wicked hearts and lives, than abundance of raw young Readers or Preachers, that ignorantly fay over a drv pre-j)ared fpeech in a School-boys mode and tone. It is not every Preacher of whom it can be faid as Dr, ^mss dofh of old Mr. Midjley, a Non-conformiil: of Lancafbirey That he was the means bf converting many thohfand fotils^ (from Fopery^ i^KoraiKe^znd a vpicked life : Nor whofc labours '■ '-' "' ' are

[57] arebleft, asMr. Dods, M.r.'fofjn Rogert^ Mr. Thomas Hookers (Nonconformifls^ ov Mv.WUUam tenners (a Conformiftj and fuch other? were. Even as wc fee by experience that a few skilfcl^ prudent, experienced Fhyficianj cure more than abundance of young beginners. Who too ofc kill more than they cure. We fee that the Abaffian^ Armjn'ian^ Greek^ , and mofi: Popifh Countries, are lamentably ignorant ( and ufualiy propcr-tionably vicious) for want of a learned, pious, skilful, and laborious Miniftery. Hiftory tells u,^, that the Kingdom of Nubia forfook Chriftiani-ty for want of competent Teachers : The ind.u-ftry of the Jefuits and Friars in China^ Japar:, Congo, and other Countries.telleth us how much they laid on the diligent ufe of means. J^o/v^a/^ tells us how much the Wcft'IrJ;es futfer in Religion by the ignorance and wickednefs of the PrieH:?. How barbarotis and fad a fiate the Empire o^ Aiofcovy is in, for want of able, fiithfu! Paftors, while the Emperours put down Preach-ing,and confine them to Liturgies and Homilies, as is affirmed commonly wirhout contradidtion. How miferable a ftate the Roman Churchj yea, the Papacy was in, in the ninth and tenth Ages, even Barcnr^s, Gcnehrard, and the greateft flat-rerers of the Pope lament; and this for wrrr of able, faithful PafTors and Teachers among th .n.

2. No man hath iiis power to deftrudion bi c to ediiication. The bcntim TubUcum is the end of Government: Therefore it is rot Schifm in SLibjeds,not to ca(t their fouls on notorious pe-ril of damnation, in obedience to any mortal man.

3. Every man, Cefpecially experienced dri-

ft ians)

ftians) have more fenfe and knowledge of what' is protitable and congruous to them^ than ftan-ders by have, how learned foever : As ignorance i Jiukcth^ few, jK)orrJ pUi-n, oft repeated words, in ^ fantiliar Hyk, more profitable to low-bred perfons, than ^n accurate learned pilcuurfe would be J fo mens feveral tempers and vices inaketh that matter and manner of Preaching profitable to them, which to others feemeth other wife : And as a nice Lady muft not tie her family of labouring perfons, to the matter and meafure of her diet, nor revile them as gluttons or fools if they like it not; no more muft learned men confine plain people to wordy Orations, (whether Learned or Pedantick)and fay. This is beft for them : Much lefs muft they filence cauflefly fuch Teachers as truly profit them, or lie them to Homilies or Liturgies only, and fa)'. Here ts as much as is mcejfary tofalvation : Nor is it any Schifm in the people, if they refufe to be fo confined by them, and denied fuch helps to ; their falvation as God hath fent them, and made their (}iW^.

4. Order \s an excellent means of edification^, tnd ofpreferving Truth^Charitji and Peace : But it is but a Means to the Ends of the things Or-dcred^zw<\ the publickgood : Therefore iWrder fhould be made the advantage of Herefle^ Church-Tyranny or Iniquitj^ and be turned a-gainft the good of Church and Souls, (as it is io the Policy of the Roman Gharch,and in well ordered Armies of Rebels,or fuch as have unlawful war?) this would make it no Schifm or fin to break fuch order. Thefe notices interpored,we iidil^ 4, That it hath been tjie Judgement of the

inoit

moft honoured Ages of the Church, that it is no Schifm in the forementioBed Cafes^ to cleave to the faithful Paftors that were duly ordained and confented to, and to relfufe fubjedion to fuch as lawful Princes have impofed in their (leads.

1. That even in the Jewifb Stare the Kings had not the Eledion of all the Priefts and Le-vites (much lefs the Prophets)is before proved 5 though they had the Government of them according to God's Laws.

2. That the Apoftles fent by Chrift performed their Office againft the will of the Roman and fevpijh Rulers, is not denied.

3. And becaufcfome think that this was proper only to Aportle? or men fent immediately by Chrifl:, we add, that it is not denied thsrt this was the cafe of others in that Age: As Timothy, (who is charged before God and Angels to Preach in feafbn and out of feafon, 2 Tim, 4. J,2.) Titus, u^pollo, Silas, and fuch others? and of all the fetlcd Elders of the Churches, y-lcl.ij^, v.ls^Tit, I. 5". 2 Thef, 5.12.1 3. Hei?. i^.l^^Cc.

4. And it is not denied that this was the cafe of all the ordinary Paftors for the firft three hundred years, under the unbelieving Emperors. And as is aforefaid, even thefe were Governours of theChriftian Paliors and Churches ('who are commanded Rom. 13. to obey them J and they wanted not Governing power, ihoiigh in part they wanted aptitude to :-fe it well-, fo that Chri-llians were to obey even Heathen Governours In lawful things.

5. And it is undeniable that this was the jndg-inent and cafe of the Fathers and People of the fihurch under the Chriftian Emperours that

were

[<$o]

were ^rriansj or favoured the Arrlam ) And a9 is aforefaid, the Arrlans would have fubfcribed to all the A^/Vc«c Creed, (that Chrift is Light o] Lighty God of God, very God of very God, begot-ten, not mkde, till they came to that one word, oij,ok7io?. Yea, Eufebius fubfcribed to that alfb, and to the whofe,who yet(notwithftanding Socratejs charitable excufe) is by his own Epiftle from that Council to his People, plainly proved to bei an Arrian, as Petav^m hath fully manifefi:ed:And yet how the Churches of the Eaft did commonly cleave to their Paftors when Confianttus and F'alcKs eje(fltd them 5 and how they refolutely refufed the impofed Bifhops, fome as Arrians, and fome but as fufpe(fted, faying, We have law^ ful Biffoops already, and how ftifly they refufed to forbear their forbidden Meetings, and Pub-lick Worfhip with their former Paftors,Church-hiftory puts us out of doubt.

ylihanafius ^oft ftaved with his flock till ba-rifhed by violence by Conftamine, Conftamins and Yahns:

Ek'flathius Bifliop of u^ntiochdid the like yea came to the Imperial City Confianti.wp/c^ and there lived in fecret to confirm the People and prefumcd to ordain a Patr-arch of that City cho-len againft the' Emperours will : For wh*. n Eu-doxif-is was'dead, the orthodox people chofe Evjigritis,.^ man of their own judgement, and refuitd Di:mophilus, Socr. /. 4. r. 13. Both the confecrator and the cor.fecrared Bifbop ftayed with them till the Emperour fenf fouldiers from JVic0?97€dia to mafter the people, and banifhed them both into feveral Countries, and at once put fourfcore Prielts to death(burning them in a

fhip

[■61]

fliip at Sea,) to whom the people adhered, who came to petition him for juftice and forbearance. Saith Socr. cap. 14. When the Empe-" rour at Ede/fa gave the Lietnerjant a blow with ^' hisfifi hecaufe he had not Scattered the Conven-**t-icieSy as he had chArged him^ the Lieaterjafity *'for all this great dijgrace^ fet himfelf, though " knwilliyiglj to ohey the Ewperours wrath and *^ difpleafnre ; but gave notice fecretlj of it to the •' people (for it was- far from his mitid to jail a ** murthering fo many godly Cttizens^ ) that none **Jhould focw his face tn the ^ciriple^ that none *^ Jl^ould be found raifng of any ConventiclcBm not ** one made account of his advice., ner regarded his " threats, for the day following all flocked in g,'eat *^ companies to the Temple. Then foIlov\eth the mention of a woman that with her little Ch'ld haftned through the crowd to th^ meeting hoping to die with the reft. The citizens ofCyz^icum bani(hed Eunomipts from their City, whom Eh^ doxifis had preferred to that Biflioprick, not fo much for h\sErrofirs3s for his arrogant and mfo-lent manner of Preaching, with Logical tricks and fophifms which they could net bear, and fo they drove him to Conjtantinople where he layd by his Bifhops Office Id, c. 7.

And when Elet<ftt4s repenting of his fin in a forced fubfcribing to the Arimmt^m faith would have had them have chofen another Bifhop,they w^ould have or acknowledg no other but him 5 being the undoubted Chuiers of their own Bifhop lb. c, 7.

The City of Anticch fell into two parties of the Orthodox^t{\At% the Arnans, and chofe two Bifhops P^^/Zw; and Melevius\ Though it was

then

then contrary to the Canons that oneCity fhould have two Bifhops, none queftioned the peoples right to chure,nor denied either of them to be trne BiJIoops: And though the Emperour forbore FAfiUnas for his rare parts and virtues,and banifti-ed only Meletius;i\\t people would not obey his Orders, but ftill aflTembled as before.

We are not ignorant what tumults popular Eledions of Bifhops have oft caufed : But two things a|l acquainted with antiquity know which much fejrve to counterballance this objcdion: I. That where Emperours and Synods of Bifhops have made themfelves the,Ele(fl;ors,the tumults or confufions, or at leaft the confequent evills were not lefs but greater : 2. And when they did thus affume the Election ( which was for the moft pare but in a few great feats and not of ordinary Bifhops ) dill they fuppofe a neceffity of the peoples confent. When the Emperour chofe the Patriarchs,what one Emperour did another undid : And the peoples diffent undid it fooner : and the Ruling Bifhops fo oft difagreed, that their fynods and Churches were lamentably militant. By the favour of the Emperour, Dlofcorns was the ftrongeft at Ephe[us having the Souldiers and Rulers on his fide, and by them the Major Vote of the Bifhops : But it was more TheodoftMs and his Officers that carryed i: than equity; even to the condemning o{ E^fehius and fuch others, and the beating of Fiwi^anus the Patriarch of Confi. unto death : And when by the Emperour and prevailing Bifhops VAMlI,new Bifhops were placed (^Anatct m at Confl, M^ximns at u4ntloch, Nontis at Edeffa^ u^thAnafiHs for SAvlnUn dcc, ) faith Liberate ia

Breviaro cap, 12 [chtfmafa^Um rfi inter evs quale antea nanc^Ham contjgerat. tydlgyfti^ Thraccs V. Falefiini JEpifcopi Dicfcorum jequehantur^ OrientalcSy Font ids & u^fiuni Santta Mimoritr, FUviantim'. J§ucd Schijn^a Fomarsjit tffcjue ad cbitum Tbeodafii Frincipis, But when Martian was made Emperour, all was undon again :that went for Herefie, which before went for the right belief, Diojcorns was banilhed, Froteripts was chofenj and how chofen: izwh Lthcr^tus r. 14, ut cum omnium civium voluntate digerint ordinandum Epifcopum, facris oh hoc littns pXA-cedent thus y ad The odor um tunc ^uguft^lem collect i funt ergo NobiUs Civitatis, ut eum qui ejfet vita. & fermone Fomificatu dignus, elig^nnt : Ilocenim & Jmperialihus janEiionibtis jubehatur^N, B. Yet all this quieted not the people becaufe Diofcc-rus was liill by the moft taken for their true Blfhop ; fo that Froterius was fain to live under the guard of 5ouldJers among them : Timothy %y£lurus, and Feter Alcgghs keeping feparate Congregations, would not coinmunicare i^ith FroteriHs 5 and no (ooner did they hear of Martians death, but the people in tumult murdered Froterius in the Church, mangled him, caft our^ and burnt his carcafs^ and fcattered his afhes in the wind, and made Timothy ^yElurus their Bi-Oiop : And thenceforward Alexandria had two Bifhops : And both fides petitioning the new Emperour Lto to be for them, he commanded ( upon examination ) his General to caft out Timothy^ & alium dccreto populi qui Synodum Calc€d. vindicarety inthronizare, This Sttl^f the Captain performeth, and another Timothy Sato-phficidus is cholen : But when after heos death

BaftlifcHs ufurped the Empire againft Zet$o^ this Timothy is Ccilt oiit again, and the other re^ftoredj and other Bifhops chanj^ed accordingly in opposition to the Council oi Calccdon, And no fooner was Zeno reftored, but all was returned back again, and ^IIhyw poifbned himfelf to efcape worfe : Yet did his Party make Peter Moggus their Bifhop j and the Emperour commanded ^nthimiHs to caft him out, and (et up Timothy Saloph, again : But while the Emperours chole who fhould have the Publick Authority and Temples, they Ick the people to ;oyn in the choice, and the Dilientcrs kept up their own Bifhops and Schrfhi. And thus the matter went on uncured : And very ordinarily it was the Ttilcheria's^ Theodora's, EiidoXiaS,and fuch other women, the EmprefTes, that by Hiftorians are faid to difpofe of thefe matters, and make fuch Patriarchs and Bifhops: And thefe courfes ftil} increafed Schifms: Of the foannites at Confian^ tinople we rpake before. What a calamitous Schifin was that ac ^^Uxandria between the Party that held Ghrift's body incorruptible, called by the other the Phantafiafia , and thofe that held it corruptible called the corr^ipticoU, one part taking GaiAnns for the Bifliop,and the other TioeodofHsi and tiie fecular power, fetting up one, the Soldiers and the city fought it out. abundance on both fides being ilain, and yet rhe Soldiers had the worlt, and Thcophiks was forced away.

In fufiifua'fjs time when Paulas an Orthodox mia was made Patriarch, he could not hold his fear without fuch plots, as occafioned Rhoda the AugiifiaUs to mtirder Pfoi^as the Deacon,

which

which coft Rhodo and ylrfenifis their lives, and . TaiiUi his conrcmpcuous dcpofirion, by the Emperours juftice. Should we but run over the hiftory of other great Churches, cr})ecially Rome, Conftantifioplc, u^-.^itioch, Ep.jefus^ Cefi- ea^ alas how fadly would it (hew rhat neither Emperours nor fynods afluming the power did end fuch Schifmes, but increafe them, where theBidiopricks were (b great as to feem a very dellrable prey : Bat where they were fmill and poon, there was far greater peace and quiet-nefs, though the people commonly had their choice, and every where their confenr was judged neceilary; tht proofs of which might fill d Volume. See in Synodo Romano cjHirto fn^ Symm^cho ( in Btnnio P^ol. 2. p. 288) CTc. the claim of Odoacer that no BifTiop of Ro-^g fhould be made without the conlent of the Kinj o{ItAly ; And the Bifhops fpceches aG!;ainn: it. Even in the daies of Gregor. x. Rom. Yon may fee how things went, by che conftant tradition of the Church 5 Epift, 22. ( //; Bin. VoL z,po 75"9. ^scitat ) \_ natal.m S.ihnitanjs. Ecclefici fr.t-trem & coepifcopum KofirHm obi'jfi dtfcnrrens in ■partihfti iflis fam.i vfilgavlt : ^tod fi vcrum efi experientia rtta omnl injiantiji omaicja^ folicittidi" »/CLERUM & POPllLUM ej^fd^mCivitatis admonerefeFlinet^ quntenns itno confenfii ad ordl^ tiandum fthi deheant eligf^rs SACsrdotcm ; f:i^ocjr4s in pcrjon.<im (ju^ffsjrit ehEta deereto, adnos tranj' mittere ftadsbis, ut cum noftro co?ifenf4 JIjhi p'^if" cis ffiit temporibm ord^netm'. Hind pra cmnibits tibi CHr<z (it m in hac eleciione ncc datio quibuf-jus modis interveniat pr^miortim, nee qHarumlibet peyfonarnm pdtroCiHha convalefcam i nam fi ^ho-f runddrh

rirnddm patrocinio fasrit (juif^uam Elcclusj l^o--lfintatih::s eornm c:;m fHer it ordinal us ohedire, re^ Vsrentta exigente coKpclUtur — Taiem ergo te ad^ monemt pc^rfonam dabent eligere^ quA npiUius in-congTHSL voliihtati d'farviat^ fed. vita O" moribus decor at a, tanto or dine digna vaicat inveniri. And at the Council Par^f. ^. in the daies of Pope fohn 3 and K. Childeberr, when Kings were forbidden to make Bifhops, it was ordained Can. 8. that \_NuIIhs civib^is invitis ordinct'jr Epifcopi4^ $ 'ijlji cjnem Popuh & Clencoriim eleclio plenijfima cjH.fierit voInmate, non pnncipis imperio. And the Bifliops are forbidden to receive him into their number who is made by Kings.

At the Council of Cala^don, yliL 12. it was determined, that neirher of the two Bifhops of £phelm^BajftamiSjOV Stephar^i/s.could be Bifhops, becdufe not duly eleded, but a third to be cho-fl^n. -See al(b for the peoples unanimous E!e-<ffeion of their BiLhv;p Orcg, 1. Epijt. 65. m Bin,

Vol, 2, p. 8 yO.

We need not' bid the Learned enquire whe* ther Gregory Ndiocef. B fi/y ylmbrojj^ Martin^ VdfKafis, (and fo of the reil) ordinarily were Biihops without the confcnt of the people over v;hum they were placed: And though fome-times the ['tof-les choice have (iviany hundred years on'*- af^er Chrilrs timtj,but not in the Pri* mitivt G .jfch) been reftrainedj fo \vas not their confcnring voice denied.

I have rranHared and adjo^'fied the Epiftfe of Cyt:-ian and an ^{ncane C-^uncil wiih him (where were.then the belt ordeied Churches in t^c W:jr]d, a? fiiT as I can learn ^ in winch they CQLinitl the Churches of B^tfihuts din^ Martial]

to

r^7]

to forfake them becaufe they were Libeliatiks in perfecution, proving from Scripture that ancdpaiL' py/jons ca>uiot be Paftors, and tli.u fiich fcanclalous finners and bad men were uncjpabfe perfons ( jormA non recipltttr in niatcriam indifpofit/im'^ ) charging it upon their confciences as from Gods word; flievvin^T them that els they Wi'Ibe Guilty of their fins becaufe the chief power is in the people both of chnf.ng the v/orthy, and forfaking the unworthy. And yec thefe two Bifhops lived beyond the Seas in another CoLinr^y, and the Bifhops of their own Country and the Bifliop of Romz had d^alc more gently with them, and adjudged Communion to them. And the ^4fricrLns pretended to no authority over them, but by Counfell told them of Gods own Law, which no man had power to invalidate. They charge the people as heinous fmners if they forfake not a wicked nnmeetBifhop or Paftor.what Libellaticks were I ifiippofed the reader to know(i;/;L,fi]c!i as to fave their lives in perfecution, had permitted another to put their names by fubfcription to a falfe pro-feftion that favoured idolatry or infidelity. )

Obj. I, Biit Cypricin and the ^dfncan Council; were mi ft alien in ths point of Rshaptiz^ing thofi haptized by Herctichj-, andfo they might be here, ) ^nf. I. The Council of JNice decreed the rebaprizing of thofe that were baptized by fome Hereticks, though not by all : And if the Africans did not confine the word to fuch, they erred only in not fufficiently diftirrguifhing of Hereticks. 2. If vve arc excufcd from receiving the teftimony of fuch Fathers and Councils as had any Errour, or as great an Errour as that, F 2 ycu

[^87

you may fee what will follow. 3. We do nos cire Cyprian and the u^'frican Council as infallih.'e, nor as having more Governing power over us than tlie prelcnt RuIlTS, but as beinp, to t:z (I lay to rts ) of more credit and authority in telling lis what is jpire divlno than thofe Bifhops or others that now condemn us as Schifmaticks.

4. C)pyian and the .African Gouncill were not forbidden for this judgment of theirs to Preach ChriftsGofpel, nor call out of the Churches, nor fent to Goals, nor called and ufcd as Rogues and Schifmaticks^and farr worfe then drunkard?, adulterers, vea or the atheifts and infidels among us. (Nor were the people that obeyed their Couucill fo ufed. ) But the name^ of thefe holy men are venerable to this day.

Obj. 2. There were then no Chriftian Maglft-r.ztes, and therefore the peoples power muft be ufed in their fie ad.

^nf. Church power was the fame before and sfccr.The Lawes of Chrift concerning it altered not. The Paftors were then the Guides of the people by divine right: And the power of the Keyes was no lefs forcible or effeiftual as ufed by the Bifhops and Presbyters, than when the power of the fword was added to them (if not much more. ^ And the peoples power of choodng and refufing Bifhops continued many h indred years after Mjgiltrates wereChrillians, confinritd even by Popes and Councills.

Obj. 3. This would cafi all into confufwn^ and there v:odd he vo Church Government^ if the Y'etlt be 'fudgei when a Aimifier is bad, and then Tijaj I fill him down or for fake him^ and c hoofs ano^.

tk^.

'^nfwt

'^nfw\ This is after further anfwerd. I now only fay i. The people may not touch his Perfon, by violence, nor deprive him of his benefice or temple, nor yet degrade him : As they thar change their Phyfician or Lawyer ^o no fuch thing, but fimply chaofe one that they can truft. No man will win more by my falvation than [ (hall, nor would futler more than I by it if I were damned : Who is more than I concerned what becometh of my foul ? Am I not to have more care of it than of my citare or health of body? Who can eafily believe thofc men that fend us to goaJes and ruin us for trufting our foules with fuch Guides as to the beft of our underftandings we think meeteil", or at lead for avoiding fuch as we cannot To farr truft, and then tell us that they do it becaufe they love our fouls better than we love our felves^ and therefore wiil not rruft them to our choice. 2. what confufion doth it caufe that C\rery man now choofcth his owne Tutor in philofophy, his own mafter, his own Lawyer and phyfician, and every woman at age her own husband.

3. Doth not the Church of EngUndC as is faid ) allow every man his choice, vvhen no man is forbidden to forfake any Bifhop or Pallor and choofe another by removing his habitation when he pleafes ? So that all this is but about Parifh bounds, which is confcfled to be of humane alterable conftitution. And how ordinarily do many Gentlemen of the Church of £->^/v«« go from their own Parifibes in London'^ 4. You may fee by Philip Njcs printed papers, and Mr. Ti/^/;^ hiSj that even thofe called Independents F 3 and

end feme Arabnptifls are for Iiearirg fucli parlfli-Teaclicrs as their Rulers fhal! aj poinr^ (o they inay but commit the Paftoral care of their fouls to luch a? they can better truft, and have Sacra-jnents ancirpecial Church Communion free.

5. what great confufion doth it breed in Lcndcn that the French and Dutch Churches thus differ from the rell, and have their proper modes and Government ? Yea or that the Nonconformifts by the favour of his MajeflicS Licenfes had their choice and feveral meetings. Let nor envy and animofity feign greater con-fuHon than there is^ and the matter Wjl) aj-.pear much otherwife than it is rcprefented,evcn that the difccrds and confufions were incomparably lefsfon that occafion ) than thpy were under the Biibo[)S in the better timeS of the Chnrches, erven from u^n. 400 to 6co, of which more in due place.

6. They that v^'ill condemn all that hath in> conveniences, fhall condemn all things in this wxi'd: But the Grcarelt iiiuit be noted anct avoided hrft. Shall the peo|'le have auv judg-mcnt of diicernirig or not? If ye;=_, the bounds cf it ninft be ibewedj and not the ihin^denyeJ as if it muft bring in all confunon. If Uiurpcrs cb"m the Crov.'n, the Siibjefts nuift '}i\'^g('^ Vv'liich is ilicir rrueKing,i:nd muO defend his right.V/ill you fiv. If the people be Judges, they may fet up IKijrpcrs, and put down tiie King ? They arc but difcerners of that which is before ihcir duty. They have no right to erre, nor to alier the Law or right : Bur if it be othcrwi/e, they are to be ruled as brurcs : And fo mult not judge

10m iLey muit obey. Is there any . Chrirtian

Chriftian that dare fay, that B'fhops or Princes are in all things to be obeyed, lelt the prople be made Judges ? And fo that under Heathen, Mahometan Papift, Heretical Rulers, t^bcy muit be all of their Religion, as to ihe external pro-felTing and praiftiring part? None dare for (hame fay fo, lave an Infidel. Is not this a greater con-fufion or michiefthan that which is now difpu-tedagainft: Therefore the bounds niuft be fee on borh fides, which arc not diflicult to difcern : As the people have propertv in tlieit Iimbs,chil-dren and liberties, a^id acquifirions antecedently to humane G-'vernment,which is to order thefe, and not to deitroy them ; (b have all men greater intereit in the fatctv of their own fouls, which no man can take from them 5 no nor is ic in their juft power tu put it into the hands of others from themOlves. If Hereticks, blind guides, or fairhlefs men, or infufficient, be made Paftors of the Flocks, and all men commanded to hear no better, nor truft the Palioral Con-dufl of their fouls into anv wifer or (afer hands, Satan will be more gratified by it, than by the diforder of the peoples chufing their own fpiri-tual Councillors, Tutors and Phyficians, And when Church-communion is due to none but voluntary accepters, men fbould not be u(ed fo as to take it (till againft their wills, and to be as it were crammed and drencht with facred My-fteries, Sc driven to take them againft their con-fciences and wills from fuch as they think they cannot communicate with, without being guilty of their fin : When fome Councils h ivc owned Pope Nicholas's decree, that no man ought to hear theMafsfroma fornicating PricU 5 much F 4 lt(3

[

7iJ IcCs from men that arc far more liable to excep-^

tion^

To this I may add, that as in divers cafes the Canons and Decrees forbad hearing fome Priefts," and allowed fevera! Churches in the fame ground, fo they feem to give that Paftor a right iro the CondiKft of the People,wlio was the chief Converter of them from Infidelity or Herefie : And hence was the Popes Conrroverfie with the Creek^s about the Bulo^ariar.s^ and his claim to the Church o^EngLj}id, and many others,becaufe he fa id his Miffionaries converted rhem. I (hall fpecially note here, that the old Canons ftnt by \AdYui,n to Cdrclv.s A4,i^. recited by Camfius and Binii^-fj fay, [*' That i o or.c ?-:^:ift fraj with Here-"Ukkj or Schifmatickj ] and fo not with Papifl-^* B'fhops that are the greareft Schifmaricks by "dividing Impofitions ['7'^.if ?/* a Bsfhcp fix ^' morahs after adjnonition vf other Bificpr r.egleB '* to w..hc Catkolickj of the pecple ( multitudes *' then being Heathens and Hereticks) bclougin^^ ** to his feat i an J ether f:all obtain them rh.tfi^all *' deliver ihcm from their Here ft:.yici the Bifhop is notdepofed, but anorher Biiliop and Church of the new Converts fet up in his Precin(fl:s, and fo a Church garhered in the Precinds of another Church and B fhop. And fo Gregory Nk" z,fanz^en did long preach as their Palior in a fmail Cliurch in Conflantincple^ before he had polTrffion of the Cathedral j ihe peo| ¥ claiming him for their profiting by his reaching ; and Thcodofn'^ gave him the Cathedral cis merited by hi^.fuccefs. And in the laid old Canon<;, c. 19. it«i-iaid, that Dinecfcs (which then v/cre every Corporation and the Suburbs or Wlhg^^sJ^'which

*' Vfani

« 1V''«^ Bijhops receive none without the confent ef ^^ the B'/hop who hitherto held them (fo -be \i)not *^ proudly'. For if he over-hold them^ affeciing ta *f fit over the people, and defpifng his fellow-*< BiJhops, he IS not only to be driven from the re-*'tamed DioC"fe, but alfo from his own Church, And ex Con. Sard. 2. ^' [ v^ Bijhop that by ambi-^^ ttoi changeth hts feat fwhicb was then for-* bidden by theCanons)/^.';/ not have(fo much as^ ** Laj-communionj (no notjat the erjd(h\s death.)

Even old Clemens Romanus, 4d Connth. tells tliem that they ought nor to caft out thefe Mi-niHers that live unblameably, having been Conftituted by the Apoftles or deincepf ab aiiis viris cclcbribuSy Cum Conferju VniverfdC Ecclefx.

But I find the Roman and Tyrannical fpiric mi'ch infifting uppon this, that the Chriftian Religion was but in the fhell or Embryo in the Apoftles dayes; and under Chriftian Emperours is grown up to the maturity of Papacie, riches, pomp, and grandeur, and that great power which the Chriftian Emperours gave the Patriarchs and prelates of their times. But this Hy-pothefis muft be better proved before we can receive it: We confefs that for extent and number the Church was there in its minority : But if it was fo as to infallibility ofdodrine Sr perfedion of Laws, and exemplary lives, then the Pope is better than Chrift and his Apoftles and their contemptible Decretals and firebrand Conncills are better than the facred fcriptures, and their degenerate Clcrgie and people better than the ancient holy peaceable Chriftians,&: their blood-ihedders better than the Martyrs,and theCrofs-makers better than the Crofii-bearers 5 which

are

are thingrfi that thei worldly fort may believe more caniy than morrificd and heavenly Chriftians.

One teftimuny more we will add for the

antiquity, jnd the cftimation of many that are-

^g'inlt us. \nd that is the Apoftolica]) confti-

tutions, L'b^ 8. c^tp. 4 de oYdinatiombus, (having

faid before r^r/? 2. that Epifcopus ig'iorMtia atit

malo ammo cppldus, Epfcpax hoh tfl, fedftlfnf

Ep'fGp!4s, non /I D 0 f d «? bomnibm promotes, )

they hrre fay that a B;t7iop mud: be one that

f a LUnclo p^pulo ex optimis cjulhufijMc eleSlus 'ft:

,^^0 nominaro Sc pUs-'ntc'^ pjpidis in unnm Con-

g^'cga'us (not a thoufand Churches but onej un^t

cum Presbyteris, atqnz Epijcopls pr&fentibus Die

DDminico conprniat, ,Qjt v:ro inter rcliqms

p---incLfs Eptfcopids eft, percoutetur Fresbyteros

& p jpiiUm ua ipp (It cjHcn/ pfizcjfe pet ant f & lU'^s

anriuemibus YurJ-4s pe'C/ntaar an tnbt^unt ei om-

n:s ttfiimoni^^m cjuod digii^.s fit hoc magna &

illtdfiri mtimrc pTcrjider.d f An qiiA ad pictatcm

erga Dcum pertinent reBe peregerit f jin jhyh

advcrftis homines favArit / An domtim[nam rej-

que dumeftiCi^s rede adminifl raver it, & an vita

ei per omnia honefis & laud.it e a'dafucrit f cum

veifo Omnes limul, non fecmidwn opinioncm pr£-

judicata}?2j. fed fecy^ndnm verit'atom teftficrai

fitennt, talem effs eum^ tan<ittam In confpdin

j'tdicis Dei & Chrifti^ pr.cfentc etiam Spirits

Santlo, Mcjae omnibus fmdis 6^ admrntftratoms

fpintibus/nrffis tcrtio interrcgenr^mr^im fit dignus

^WnifieriOy ut in ore duo/fmi vcltriumjht >mns

Terbum : Et cum tertib annaennt, ct dignum ejfe

fijfenfi fiiennt, petatur ab ommb;ts ut prxbcant

Jignum ajfcnjiis : Et Lbemer pr^bentes audiantur^

We urge not this as of Apoilolicall authoritv,

but

[7)1

^' feut as of great antiquity, and agreeing with the primitive pradtife. This courfe much difFe-reth from the ordaining of a Biihop at an hundred miles diftance from his Church ; Yea ordaining him, not in or to a particular Church, but to many hundred Churches when the people neither know him nor are prefcnt, and yet the qiieftion's askt as if they were. And as the people had ever a chufing or a free confenting Voice, ib they oft received Bifhops and Presbyters who were ordained by fuch as were out-cafts, Nonconformifts, and baniftied both by Empcrours and Synods; as in many more inftan-ces might be proved : Asalfo that they adhered to die Paftors fo chofen, notwithftanding their ejedionsby the Imperial Power; yea and by fuch Councils as they thought to be unjuft ; as the fcid divifions by the difplacings, reftorings, and changes of Bifhops by the Councils of Ow-fia-.tir:ople, X. Ephc[i4^^ 2. <S: Calcedon, and by the Emperours in thofe times, do fully prove, the people following fome one^ and fome another ; though fear oft prevailed for conformity w'th the greater part. (And no w^onder when ib many Bidiops at the Council of Calcedon profeffcd that/er fear they had judged againft FUvianus for E/itichus againft their confciences, and even old O^fis^ and many more at ^rtminf/m d\d the like 5 and when the powers changed,cryed,Ow-nes pcccdvimfis 5 and when under Theodofit^ id^ fo many went one wa^^, who under jkartian went another way, even in point of Here fie.

When A'lavia the Saracen Queen chofe Afo-fcs a Monk to be her Bifnop, as the condition of her peace with the Rowm Empire, Mofes\vou\d

not be ordained hyLmnui not becaufe he was an Arrtan^ but becaufe be was a perfecutor, andt hurtful to other men for Relif^ion, and fo he would be ordained Prieft by lome that were banifhed to a certain Mountain, %ocr. Z.^. c. 29* When the Emperour was gone from Antioch (where in perfon he went to difperfe their Meetings, and yet they held onj the peo[)le thruft out Lucitu whom he had {ti up, and fet up Veter again whom the Emperour had banifhed. But fuch inftances are too many to be recited. Yea under Orthodox Princes, the people would cleave to their injured Paftors, though againft the Emperours will, as they of MllUne did to Ambrofe j and the foannites to Chrjfofiom, who even long after his death feparated from the Bifhop, and kept up their feparate Meeting's againft the will of Prince and Prelates, till mij-der Bifhops inftead of perfecuting them, reftored Chrjfoftom's hones Sind name to honour, and reconciled them. It will ftill be objeded, as before^ that molt of thefe inftances were but the peoples reiedion of Arrians : But again, we an-fwer 1. In other inftances, they ufually chofc their Paftors, and cleaved to them, though prohibited. 2. Thefe Arrians were fuch as fub-icribed the Arhninum Creed, which was fo am-biguoufly compiled, that abundance that renounced ^r/>^, did think that {ox obedience and feace they might put a fair (cnfc on the words, and fo fubfcribe them : And we meet with per-fons in our times, that think words impofed on them by Superiours, may and muft endure firetching to a fenfe as far from their ufual acceptation, as the forefaid words were ftretched by

the

s he Arlminum Subfcribers. 3. They that never liccufed and convidcd the refufed Bidiops ' )f Arrianifm, yet adhered to their former iiihops. 4. It feemeth then that the people ire left Judges (as to the guiding of their own ipradice) what Bifhops to refafe as heterodox, and whom to own as Orthodox.

And indeed the faying of Cjprian is well known, that \The people have the greatefl power hoth to chufe a voorthy Friefl^ and to r<:fi4[e or for^ fake the unrvorthj.']

6. All Protertants believe that it is no Schifin in France^ or other Papift Countries, to chufe Faftors.and meet for the Worfliipof God.thougb forbidden by the Civil and Ecclefiaftick Governors of the place. Obj. That IS becanfe that the Princes are Fapijfs^ An[. A Papift King is to be obeyed in law-^ ful things: what Proteftant denieth that?

Ob;. But it is beca^fe that the Churches and Worjh'ip in thofe Countries is fuch as it is not lavf-Jul to he prefent at,

Anl, 1. This Objedlion granteth, that when the commanded Aifemblies or Worfhip are fucli as it is not lawful to be prefent atj i. The people are difcerning Judges; 2. And may lawfully meet clfewhere under Paftors of their own choice. 2.But let ihcQneftion bej(not whether we may be prefent in their Chwiches^ but) whether we may fet up other Churches^ when we areneceffa-rily kept from thofc eftablifbed by Publick Power ? and it will go far.

7. When the Form of WorJJoip and Concord called the Interim^ w^as by Charles the jtb. im-pofed on the German Proteftants, (being drawn

up

tip by "JhUhs ^fl^^i Sidonhif^ and Iflcbiju u^nri^ coUy men pretending to moderation, as not im-pofing the Ma(s, 6v'c. the Proteftants judged it lawful to gather Alfemblies , and keep up Churches contrary to fuch an Edidl of the Em-perour : One half of them held on their former way, till banilhment or other violence liindred them. Melanclhon and the others that thought the things commanded not utterly unlawful,conformed only to prevent the utter defolation of the Churches j but not in confcionable obedience to the Emperours Ediu:, as if it had been any Schifm to do othcrwife if they could have been endured : As may be fcen in MeUn^ihon's own words in his Epiflles, and elfewhere.

8. The mcft of Froteftants at this day hold^ that it is no Schifm to keep up Churches of their /evcral Parties^ againft their Princes will and prohibition. Thofe called Arminians in BcJgia \ To think. Epifcopius wrireth at large, that if Minifters be forbid to Preach, and People to Ailemble fin their cafe) they muft go on,though they fuffer death for it (faving that prudence < inaydired them fometime to avoid a prefent ' ftorm. ) The Churches under the Duke ofBran-dcnburgh are gener^illy contrary to his judgment in Religion: And fhould the Princes ofS^.v^^;*, BrmfwiJ^y HaJfi.i^&G, or the Kings of SivWe«, or Denmarl^tuvn Caiz)inijh, their Clergy would bc far from thinking it their duty to ceafe their AC- ' femblies of the Luthsran ProfcfTion and Worfhip„

Bifhop Andreivs is fo far from tying all Minilters to the Kings will, that he faith [ co-hSbeat Kegem T>iaconus^ [i cum indignus ft idque fdam confier, accedai; tamcn ad Sacram^inHm, ]

j. e*

I e. Let ( even ) a Deacon reflrain the King, if hs come to the Sacrament being nnxvorthj^and that, be openlj manifift, ]

" Bifhop Btljon of fubjcdion p. 399 faith, " [ The Ekdi'ion of Bfjhcps inthop dates belonged " to the people and not to the Prince'.and though " VaLens by plain jorce placed Lticius there^ yet *' 'tnight the people Lawfully rejeB: him as no Bi-*'fiO(-p and cleave to Ptter their right Faftor. 3 *^ Ma.rk that he laveth it not on his Error^hut on his efitrar.ce without tht peoples Eisclion and that they mi^bt rejcd him as ,0 Bif.np, We fee here the fiill concurrence of fuch Englifh Eifhops as were the molt Learned and zealous defenders of Epijc pacj and loyalty. The fame Bifhop ibid.p.y 36. Saith more plainly, " [ Princes have no right tq call or confirm '* Preacf^ers^ hut to receive JHch as be fent of God ^* and give them Liberty for their Preaching and " fecurity for their perfons : and if Princes refrife fa *' to doy Gods laipom^rs mhfl gc fon^ard with that *' Vffhich is commanded tfoem from Htaven 5 Not-** by di^urbing Princes frem their ThrcneSy nor ^'invading their Realms as your father doth^ ." and defe;idetK> he m.y do 5 but by mildly fuhmit-** ting themjcives to t^e powers on Earth and *' meeliiy jiiff'cring\for the defence of the trmh, what •* tioey jhall inflict. ] This is the fumm of all thac *^ we here intend, ^opag. 313, he(aith[we *' grant that they mu^ rather uaz^ard their lives *' than baptiz.c Princes which beieive not, or *' diftrtbftte the Lords myfteries to them that *' repent net, but give willftd and open figmfication ^^ o{impiety^&c.~\ So Beda Hifl. Eccl, i. 2. c, 5. *' Tells us that AUlitHs Bilhop of London ( wirb

^^^uflus^ was banifhed by i lie heirs ofKing ** SMareth, becaufe he would not give them ^' the Sacrament of the LordfSiipper,which they " would have had before thev were baptized.

Yet all this is no juftification of caufelefs dif-obedience to Magiirrates that circumltanriatc f^cred things according to their Office 5 nor will it juftifie any Schifmatical focicties:^<?//?<e habent favos, & MarciomtcZ Ecclefi.^is faith Tertullian,

XLIV. 12. If any perfons fball pretend to" have the power of Governing^ the Churches and Inferior Paftors as their Bifhops, who are obtruded on thofe Churches without the Ble^hon or confcnt of the people or Inferior Paft-crs, and thefe Bifbops fhall bv Lawes or mandates forbid fuch Afrembling, Preaching or Worfbip as otherwife would be Lawful and a duty. It is no Schifm todifubey fuch Laws or mandates as fuch ; Nor do fuch difobey their Paftors, they being truly no Bifhops of theirs till they do confent ( however in fome cafes the advantages of fome impofed perfons may make it an ad of Prfidencc^ and fo a duty to confent, as is aforefaid, ) It was no Schifm for the people of Antiochy Alexandria^ Cefarea^ Confianttnople &c, to refufe Ecclefiaftical obedience to the ill Bifhcps fet over them by the Erhperour to whom thty did not confentjBut the Schifm was theirs who complied with the impofed Ufurpers. Here it muft be noted,that Church hiftorv hath corftrained all that underftand it to confefs ( both Papifts, Greeks, and Proteftants, that the ordination of Bilhops and Presbyters was in the power of the Bifhops and the Ele^ion in the power of the people, not only

the

the firft 300 years under heatlicn Emperours; but for many hundred years afrer under Chrlftidn Emperours and Princes. 2. ThuC this was taken for their right given them bv God. To cite more proofs,for this would expofe us to the readers cenfure, as unnecelfary tedioufnefs: Many Papifts largely prove it j As doth David Blondei bevond exception, ^j jure pleli^ /« regimin'c Ecclefafttce^ with more. 3. That vet we here plead not for the necelFity of fb much as the peoples elcdion as it Hgnihcth the firft nomination of the perfon, but only for the necefTuv of confent^ either explicitly or implicitly expreft. If the fenior Paftors have the firit nomination^ or if it be the Magiftrate, or Patrons, as with us, we quarrel not againft it, if the flock do but confent.

Parents may Chufe Husbands and Wives for their Children j but they are nozfich at all till mMtual coyfent,

XLV. 13. The conferit of a/(fvv of the Church, isn')t the confent of the Cht-jch-, Nor is it Schiim for the Major part to differ from their choice or determinations ( as fuch. ) In Government , t^e will of the Sovereign is the fublick^ ]iil-. But in contra^s, and confent of a Community, where Vmty is the thing intended, and voting the me:.ins, the Major part is denominatively the fbciety, ( unlefs they have made others their truftees or delegates' in Elevfling, Confenting themfelves to what they do, )fuch focietie* are not denominated from the Minor, or a fipall part, as contradiltindt from the reft. If a Diocefs have a thoufandjOr 6oo,or 300 Parifh Paftors, and a hundred thoufand or a n^illion of people ( or ^0000 or 20000 as you G will

will fuppofe ) and if only a dozen or twenty Presbyters, and a thoufand people ( or none ) chufe the Bifhop, this is not the Elecftion or con-fent of the Diocefan Church; Nor is it Schlfm for 20000 to go agairift the votes of26oo.

XLVl. 4. IfBifhops that have no better a foundatii.n of their relative power over that particular flock^ fhall impofe inferior Paltors or presbyters on the Parifh'Churches;&- command the peoples acceptance & obedience, the people are not bound to accept and obey them by any authority that is in that command as fuch :Nor js 1; Schifm to difobey it, no more than it is treaft^n to reject the Ufurper of a Kingdom.

XLVII. 1^. whileft fuch obtruded Parifli Faftors have no confent of the flock ( explicite or implicite ^rto Panjh ts no Parijh Chnrch^ in the proper Political Organized fenfe, as we now (peak of a Church, as conftituted by the Governing and Governed parts. For that which wanrerh an effential part, wanteth the Effence, And therefore it: is no Schifm to pronounce it m fuch Ckmch^ and to deny it the Communion proper to fuch a Church. Though yet as the word {Chii'Ch'} doth fignific an ungovcrned Society in pot em I a proxima to receive Govern-mtnt, they may be improperly called a Chtrrch as thev are in a vacancy.

XL VIII. 16. If they that make a Diocefs the loweft y;roper Churchfvv hich hath a Bi(hop,and none under him) and a Parifh to be but a part of the Diocefan Church, and no proper Church of it felf, as having no Epifc<fHs Gregis^ (hall accufe thole as feparating from the Church,who feparate not from the BifhOp, and keep to any

PariOi

tarifli in the Diocefs, they contradid them--^ felvcs : Though fuch forfake many.Presbytcrs and Pariflies.

XLIX. 17. If Princes or Prelates (hall unjuft-ly filence or depofe io great a number of faiih--ful Paftors or Preachers, as fball leave peojilc (deftitute of a neceflary Preaching and Palloral lie!}), it is no Schifm, but a grear duty, for fuch Minifters to preach, and paftorally guide fuch people 5 othern^ifr bv the fmie rea(()n, one man might put do'vn CUiriftianiry in an Empire at his pleafiire; ordiff Ive rhe Churches. ^L. Ifitbefaid, that z^'j tfffe if he put down ally but not if he flcnce but a minor part. We an-fwer^ that the reafon is the fame to thofe to whom the .^ir? fi-ry i< ncccffzry^ if he put down Minilters to them. The fupply of tbe Churches, e.gi in one City of a Kingdom, is no fupplv to the other Cities: And if a Parifh have loooo, or 30Q00, or 50000, or 60000 f vuls, its no fupply to all the reit if 3000 of thefe have the benefit of a Preacher and Paftor. The fame power which may deny a Paftor to ten parrs of a Parifh, may deny him ro the eleventh part, that ]s, to all. So if competent Paftors be fet over half the Parljhes in a Kingdom^ and the other half harh incompetent men ; or if nine parts of a Kingdom were competently fup[)]ied, and but the tenth part had not fuch ^o whom the people may lawfully commit the Paftoral Care of their (buls, it is no Schifm, but a duty for thofe that are dcftkute, to get the beft fupply they can j and it is no Schifm, but a dutv, for faithful Mi-nifters, though forb'dden by fuperiours, to perform their Office to fuch people that defire ir,

G 2 TheiF

Their General Ordination^ with the peoples Ne^ cejfity and Conjcnt added to Go£s General Commands to all bis Alimfiers to be faithful and diligent^ are a fiifficient obltging Call to fuch Miniftra-tion, without the will of (prohibiting) Supc-riours 5 yea againft it.

For I. Elfe it were at the will of a man whether ibuls fhall be faved or damned^ ffor how (hall they believe unlcls they hear? and how fhall they hear without a Preacher ?) and whether Chriil: fliall have a Church 5 and God be publickly worfhiped, or not.

2. Our Ordination confecrateth us to our Office, during life : And it is 5acriledge and Cq-verlant-breaking with God to caft it off andali-c/iate our'felves.

3* God hath defcribed the Office and the Work in his Word, and charged his fervants tp | give the children their bread in due feafon, and adjLured them before God and the Lord Jefus Chrift-, who (hall judge the quick ai;id the dead at his appearing,and his Kingdom^to preach the. Word,<3C be inftant/in feafon, & out of feafonj^r,

4. The indifpenfiblc Law of Nature obligeth every man according to his Place and Calling, liis Ability, and his Opportunities^ to do hisbcft to propogate Chrift's Gofpel, and to favc mens fouls, as much and more than to feed mens bo-, dies, and fave their lives: But our Galling is to do it as Minifters of Chrift, thereto devoted. And we did not receive this Calling to be altered, or forborn at the will of man, but to be per- : formed according to the Word of God : Men being not the M^ik^rs of the Offce, nor of God's Law under which we execute it 3 nor the Donors

^Irs or Limiters of the Power, but only i. The " Electors of the Perfons that fhall receive ir; 2. And the Invcfters of them in it by Minifterial delivery, 3. AndtheGovernours of us in the ex-ercife of it, according to God's Laws, by which they may punilh us for maleadminiftration^ but cannot dilTolve the Laws obligation to thofe that are indeed commanded by it.

LI. Ob;. 2. Jf there U able Preachers tn one •part oj the Fari/heSy and the other part h.ive fnch as deliver all that is necejfary to falv.itinn intelligibly^ it is unlawful to Pre itch againfi the will of the Prince ov Prelates in fuch a Country. Anf We deny this unproved alfertion. 1. Indeed it will follow that fuch perfons are jull-ly condemned by God, if they repent not though they had but a Reader. 2. And that they flioiiid be thankful forfo much, and gladly accept it in fuch Churches when they can have no better. But not I. that it is in the power of any man juftly to forbid them better, when God pro-videth ir, 2. Nor that they mull: obey fuch a prohibition, as fuch. ( Though pruds-rxe mv^j difcern forbearance to be a duty by accident, when the hurt would be greater than the good. ) There is no docinne objeUivel;' of ahfohue neceffny to falvation, but the dodrine of the Baptifmal Covenant which is expounded in the Creed^ Lords prayer and Dccalogae, Bat there is much Doctrinal and aFtive Means necelTary to make men Vnderfiand^BsUeve, Lovc^ and Pr.z-Bife^ this neceOary Covenant doifhrine. And .the dodlrine or articles of faith, will fave none that do not ZJnderflandjBelieve^Love^a:id Pratiifj \i^ and that fincerely preferring the things G :; reveal-

revealed before all the pleafures, riches and honours of this World. A Parrot fhaU not be a Saint for faving the Creed.

LU. Thefe following matters of fafl are prctlippodd ro the anfn'er of this obje(!l'ion, and in them all ibber Proteitants are ( as we fup-pofe j ag;rccd.

I. That this aforefjid fmcerity of Faith, Re-p.ntnnce^ HcpCy Love, zr\<i Obedience, is made by God of neCcJfity to falvation, ' 2. That as it will not profit a man to win all the World and lofc his foul, fo neither will dncirinalfoimdlitj,ox' obedience to foperiours that hinder found Preachcrs,recompence him for the Jofs of his foul ; And that God would not have mens Government maintained by mens damnation, nor will the ungrodly be the beft members of Church or Kingdoms ; Order is a rrjeans to fav^e men, and not damn, them, fome ft\w Heathens offer to Devils a facrifice of mans fefh, and blood : But if a man fhould offer to God (the L )ver. Saviour, and Sanc1:ifyer of fouls ) a Sacrifice of the (buls of thoufands, and (ay, ^11 thcje are to be k^pt m Ignvrance and U';godlyni.fi and [o to be damned, to flenfe God who wil have them obey their fupenours, at that; rate ; this were a diihonour to God of unex-preiTible iniquity and errour. Chrilt that hath taught men ro feek firlt his Kingdom, and to. rake up the Crofs, and to forfake Father and Mother and Lte and all to ferve hmi in the fuving of their louls, and had jlanred infeparably f-'/f lo'vehio our natures, furely did not mranfo. C(^nrrc!rily a*; that wc mult forfake Chrift, Heaven^ aiid Salvation, to obey men.

3. That

3. That certain experience puttetb us paft doubt, that ignorance, fenfLality, vNorldllnefsr, profanenefs are far more common, and a holy heavenly mind and life, and all frrioi s Chriftiunity and obedience, far, very far more rare, in rhofc Kingdoms and Parifhes which have no plcim, convincing, ferious, lively and exemplciry Preacher?, than in thofe that have,ahh(ugh ihey be baptized, and have the Creed, Lord.^ prayer and Decalogue in their Littirgie. And yet here are all things of abfolute objedive neceflity to falvation. What a cafe the Mofcovites are in, that have only Liturgies and Homilies read, we mentioned before:And how fad the cale is amorg the Greeks, Armenians, Abaflins, and moit Papifts, for want of better Preachers . Ei(?iop Vfher could fay of the Irifh, that more perifned by not knowing what we are on both fides agreed in, than by their Popi h Errours; Ar.d what a cafe the Scottifli Highlanders^ too many of the Welfh, and moft Parifhes in EyjgLmd were in, as to ferious piety, which had heretofore but Readers, or Preachers that did kfs than read a Hjmilie, experience conllraineth us to know: as alfo'what ditference there is yec to be feen as to ferious faith and godlinefs, between the fruits of a clear, ferioup, h^ ly, diligent Preacher, and of rave youths that fay over a pedanrik lifelefs fpeech, and out of the pulpit little ditfer in f[)eech or life, from Carnal Worldlings or forrral Hypocrites. Thougji we know that all that protefs to be ferioufly Religious, are not fb, yet none are fo that do not profefs it as they have opportunity^ As we are not able to deny this experience G4 of

of the different fruits of different Teaching ( when all have the Creed ; ) Nor dare deny the neceirity of ferious faith, repentance and holinefs to falvation ( leit we renounce the Gofpel, ) nor yer that no men ( much kfs moft men or manv thoufands) may as an adt of obedience to man, refule thofe helps which God provideih rhem, and without which few Comparatively are truely converted from a Carnal life and faved 5 fo therefore we dare not think or fay, that humane Lawes or orders are arguments of fufficient weight to move them hereunto.

LIII. Obj. 3. ButthehurtofthepeofleschH^tng T'eachtYs and ^jjemblits without or againjt the Rnlers vpill, IS greater thiin the hurt that Cometh by the want of better Teachers,

■ ^r.j. I. The peo[)les choice doth hurt by accident, in thofe Countries , w^here the Rulers put down necelfary helps, and where the people are Erroneous, Heretical, and Unruly, and fo where tlie people would choofc unfutferabJe men. fuppofing ftill that no Church is conftitured without mutual confent of the Paftor and the flock and that the Rulers alter not or violate not Chrihs Laws by which he hath appointed the ordering of AliemblieSo Therefore it is the Rulers Office to hinder the people frum doing mifcliief, without hindering thtm from their dutv and fi'om doing welliTo Govern them in their w^ork,and not to forbid it.

2.,If the Goljcl be hid (from the mind though not from the Ear ) it is hid to theni that are lolt z.Co , ^. 3. And without holinefs none fliiill lee God li^ch, 12, 14. Ghrift^ill

come

come in flaming Fire to render vengeance to them that know not God and obey not the Grf{)el,2. Tj/. I. la II. All they (hall bei dumnf^d that obcv not the truth but have pleafure in unrii^hteoufrefs i. Trjef, 2. 11. 12. They th it li^-e atrer the flefh (hall die, and they thL:t have p )r thetpirit of Chriftare none of his, Mom, 8. 9. 13. It is not then eafieto think of a greatrt hurt, than to forbid men fuch means, Without v\'hich experience aiTuretb us that few comparatively are thus inlightened and rntwtd to God, and with which more Cumparatively are renewed. To HiV that God can blefs to us an ignorant heartlefs, Gjrnal Teacher, is no anfwer, while experience cer-tifieth us that Comparatively he doth not do it, Jf the people would chufe fuch Paftors, Rulers muft do their beft to change their minds, and to provide i^ctter for them. But thats not the cafe that we are now fpeaking to. If people would run into Seds and Herefies, Rukrs may pfi rnJI:? znd reftrainfalfeTaichers thatdangeroufly corrupt the Chriftian dodrine and feduce the peoples fouls j But they may not therefore iilence the faithful Minifters of ChrilV, And adhereing to fuch Minifters, doth not any hurt pf it felf: Nor any way tend to the furthering of fo much hurt, as the contrary would do.

3. For who knoweth where to bound his obedience to fuch filencers as aforefaid, If a thoufand or two thoufand faithful Minifters, muft ceafe Preaching when fo forbidden, why not 3000, why not 4000? If half aKingdomjcan you (aticHe the confciences of the other half that they muft not do fo too,and fo all Chriftiaa

Kin?-.

Kingdoms conform to Mofcovic when the Prince commandeth it. And it ioooor2ooo or 3000 Pirifhes muft choofe the apparent hazard o' their fouls and refufe fuch helps as experience certiiieth us thev greatly need, in obedience to man, why muft not the reft of the Parifhes do fo alfo ? Miy 12;ive away the needfulJ helps to my falvation, becaufc others have them, as if their falvation might fatisfie me infteadofmy own ?

4 We acknowledge it a very great Mercy of God, to have a Ghriftian Prince, and thdt every Kingdom fhouJd be Ghriftian, and thjt Princes mult do what thev can to accomplifhit 5 And that thev are the Governours ofPaftors as well as of Phyficians, ( as is aforrfiid ) and thit it is moft defireable that the Ghurch and Kingdom fhould be coninenfurate, and none in their Kingdoms re^jed the Gof{:)el. and that Paftor or people who will do any thing contrary to this, or will not further it with all their power are great tranrgrefr:)urs. But yet the old faying is true Cowned even by the Papifts, vi^l Pa. Ds JUarca, De EccLCo.jK ) that Ecclcflmjiin impe rio: And none but profc-ffej confenters are Ghri-ftians : And the Temple is a prifon and not a Church as men are there forcibly driven a-gainft their wilL^, fo far is it from faving the fotils of any.

YfC conftraining the ignorant ^tnd Hereti:al to k'ar fofijd Tach^rsy we are far from oppofing. BiT n'hcn Paul hath faid \_Not a Novice, 21^ Rulers will filence br tcer Teachers, and (et up Novices, that are unskilful in that great and dcFcd work, and never felt that work of faith^

lov^s

Uve^andheavenlpefsy on their own fouls which they muft Preach to others, this will do more hurt, than the peoples choice of better men. 5.Yea if men of fuch dodrine could once make Princes and people believe,that the people oui^hc to receive only fuch Paftors as Princes choofe for them, it may do more harm than all our feds do: For fed:s cannot caft out religion at once 5 Nay ufually they perifh themfelves by their own divifions and (hame before they can rurne the Church. But Princes might change Religion as oft as the Moon changeth. And if good Princes were but the tenth part as rare, as they thought thar fa id [ In mo amnio ] 5re. what then would become of Religion in the World ?

LIV. And though we profefs our great deteftation of Church-Schifms, and our lamentation for the fad cafe of thefe Nations, and the Chrifti'an world, by reafon of them, believe-ing that Schifm ihould be odious to al] Chrifti-ansj yet we are paft doubt that aggravating (bme differences and breaches pafTionately by odious names, hath been Schifmatical, by make-ing the diftancefeem much greater than it was, and rendering Diflenters odious to others, and teaching Adverfaries and ignorant perfons, to reproach men as guilty of more Schifm than thev are guilty of indeed. Among the Papifts, if they unite in the Pope, they pafs not for Schifmaricks or Kereticks, who differ in all thofe many and great points, v/hich H, Fowlis, MontAltHs. the Jefiiits Morals, Mr. Ciar^fon,&:c. recite, 2//z,. about Murder, Adultery, Fornication, King killing, feldom Loving God,<Scc. And

among

[9x3

among us, a man that doth but fcrnple certain Oaths, Subfcriptions, Covenants,DccIarations,or a Ceremony, is charged by fome with Schifm.

LV. The Diflance of Do^rines or ObjeEiive Re^ ligion muft be diftinguifhed from the pafTion and peevifhnefs, oi^fuhje^live diftance of mens mlnds^ e,g. Sup\io(b Gram;narlans differ about a Griti-cKm (whether FcrgHius or Virgiims) be the truer fpelling; and Philofophers differ de vncno^ de definitione fpatii, temporis^ &c. ds catift motus projeBorum^&c. and Divines differ of the tranf-JationofaText, of the antiquity of the Hebrew-points, of the time o{Eafter day^ of a Ceremony, or Form of Prayer, of the lawfalnefs of a Lay-Chancellors ufe of the Church-Keys^Would not an impartial ftranger fay. How concordant and happy are thefe men, that differ in no greater matters ? And if they all fall together by the ears about fucb things as thefe, it is an aggravated Spihje^ive Schifm, and a fliame to fuch VNTanglers, who deferve the remedy of fcolds : But fure they that peaceably and calmly differ about the aforefaid things, viz.. whether we are bound to Love God once a year ? whether the Pope may excommunicate and depofe Kings, that will not extirpate all Proteftants. Whether an excommunicate King may be murdered as no King, &c ? thefe are far more diftant really in point of Religion, than the other.

LVl. And we muff: lament that we find in Church-Hiftory, and by too much'experience, that there hath been, and is in too many Paftors, fucha felftilinefs and high efteem of their own judgments, and fo little fenfe of the common weaknefs of mankind, and the lownefs of our

higheft

. [93] higbeft degrees of knowledge, and fo little Love to others as to themfelves, that by envy and impatience, they raife or increafe Schifms in the Church, by making a cauflefs outcry againft Schifm, or making little ditFcrences feem great: They that cannot bear with Perfons and Congregations, who in little matters differ from them, becaufe they prefer fome other Teacher before them, and fay fomewhat againft their opinions or ways, do condemn themfelves while they cry down Schifmaticks, and feem not to know what manner of fpirit they are of: The Wijdom from above is firji pHYCyand thenpeaceable^ and gentle^ and eafie to be entreated, full of mercy and good fruitSy without partiality and hypocrife ; and the fruit of righteoufnefs is fowen in peace by peace-makers: But if there be envying and ftrife, it is infernal wifdom, earthly, (enfual and devilifh^ introducing confufion, and every evil. work, whether it be found in Fadions, Contentions, Antichurches and Hereticks, or in thofc that can bear with no Dilfenters, nor receive them that are weak in the faith, but make things unneceflary, and their own conceits and wills the meafui^ -of-mens liberties and (fheir cen-fures. He that wouM purfue all as Rebels in a Kingdom, who interpret not every Law alike, would more divide the Kingdom, than all mens different expofitions now do. , r

LVIL We do with forrow confefs that the difcords of the people about chufing their Bi-Ihops, hath been a great fcandal to Infidels, and a great difhonour to the Church, and hath can-fed many ^lamentable Schifms, not only under Chriftian Emperours, but Heathen, But it hath

been

been greateft about the greateft Prelates, efpe-Cially the Billiops of Rome, ^lexandrta^ConjUn-ttropl^i ^ntwch^^icc, fince D^mifiif got that feat bv Conqueft in the Church , a muhitude of Schifms have fdllen our even when Princes challenged the choice. A long time two at once, fometimes three, and once five or fix Popes living that were and had been Popes. The Schifm 'of the Donarirts was fo caufed by Bifhop fetup ^gainft Bifhop j fo was that of the fjamtes at ConflantinofUy and of Diofcorm at Alexandria^ and many more. But it mult be noted, i. That the £le(51:ing Bfbops-Priefts and Magiltrates , have occafioned rhefe Schifms as much, if not fur more than the EleEhi ig people have done 2. Th it yet Princes for many hundred years after C^nftantmes time, did not think it meet to prevent fuch Schifms by depriving the People or Presbyters of their Eleding-power ( much left ofC/mfeat.) 3. That the Cure muft not be by altering Ghrift's inftitution, and the Churches pra(fVice continued 600, if not SooyearSj and with moft or many to this day ; nor by overthrowing the very Conftitution of Churches,and the Law'of Nature it felf 5 nor by introducing a greater evil; as it would be to teach all people to receive all and only fuch Paftors as Princes cverv where (ball (et over them, and all Mini-Iters of Chrift to ceafe their Office when men forbid ir I hem.

LVIIL Obj. 4. But if Minifierstbemfelvei ■mfift be judgifs, whether a Magiftrate do juftly filence them, then none will take thcmfelves to be 'ftle^ncedJHftly 5 andfo all Hereticks will Preach ort'^ It is the Rnlers that mafl jadge^

^ [95]

'j>inf. 1. when we hear, and read, how the Papifts deceive the ignorant, by repeating the queltion, votoo mpfft be the jndge^ it grieveth us to find fomc Proteftants fo unskilful^ inanfwering it. when the anfwer is fo eafv,that when opened we hope few Ibber Proteftants ditfer in it. Judgement is PuhUk^ox Private : Pubhk Judgement is either Antecedent by a Lmgiver judging what (hall be commanded and made the JuOjecfs afy, or cor^jecjuent hr a ft^dge fo jirit'ti) called, Jnc'ping o\ Titles, and Crimes ( in order to i>urii(limept )according to law; Pr/'^^r^ ^i-.dgLmam \?, tv^h^X hy uirbttr at or s^ (jT pnvatt Cenfpiters^ or by every mans C< rfcience dijccrmng ^lid jtdgitig what is his duty, and'what is fin* I. The Scv:reign of the World, is the only Judge, by Lcgijlauon what ihall be the duty cf all mankina, bv the Law which he maketh to bind high and low, which none may alter or fufpend. 2 hx\d\\G \s ^htovXy fountain o^ Power to his Creatures. 3. And he is the only final^ abfoltifey ihjallthle jtrage,

; 2. The Sovereigns of Kingdoms and Common tvealths, and mafters in their families, 2iVtjudges antecedently what fhall be their Subjeifts duty, by their Laws fub(crvient to Gods: And they and their Officers receiving power from them ,are the Judgeb Cuyjecjue-ntly, by Deajion, who {hallbe puniOied as Criminal and who not, and who fhall be proceded in his propriety or eftatCj by the (word of luftice.

3. The true Bifhops or Paftors of the Church, are Guides to the people according to C^^rijls Laws, in the matters of their Office, and dcctjtve ffidges^ who Jhall tfc tytken in, or put out of Com^

mm.o'i

fnmion y in the refpeEitve ChtiYche^ .^^^

4. Every mans Confcience is that Private difcermng fudge of his own Duty and fin,( Qi Arbitrators or Cenfnrers we need not fpeak.) . • This all ot us are agreed in : And the queftion £ \KhoJhallfudge ] is ftill urged by fome, as if they thought that Tome man or men muft needs in all cafes ( of Religion ) be taken for fuch uibfolate fudges that what ever they Judge, all fubjeds muft obey it. And on this pernicious fuppofition is built the Popes pretended Infallibility, becaufe they think that religion is fallible ( that is, Gods Law ) if the judge ( that is an ignorant man^ or men ) be fallible. ' But all Proteftants ( at leaft ) are agreed,that all men are Gods fubjeRs; and that all humane Power of Legillation, Judgement and execution is limited 5 and that no man may judge againft God or his Laws: And that men fhonld kporv Gods Laws,and juftifie them and judge by them, and condemn all that is againft them 5 But no man hath power to condemn or contradict Gods Law it felf. No man haih power to judge that there is no God, no Life to come, no Chrift, or that one word of God is falfe, or to forbid one thing which God commandeth,or command one thing which God forbiddeth,no man hath power to judge that fouls (hall be deprived of fuch needful Teaching and Sacraments, and publick worfiiipingofGod, a<^ God hath provided, and commanded them to uie ; Nor to forbid Chrifts faithful Minifters cauielefly to Preach his word, and worfhip him in the Churches, and adminifter liis Sacraments 5 Nor caufelefly to filence, or puni/h theni for fo doing : Therefore in this cafe

our

our confcienccs would not be bound though ftill we profcfs that Gods Law bmdcth us nor to rebel, or take up arms againft their injuries, but patiently to bear them, and pray for our perfecutors.

LIX. Ob;. ToH fay that Rulers may not caufeUJly Jihnce or pHnifo fuch'. Bm fiillthef are jndgss Vphet her there he caufi,

uinf They are fo: For it is about their proper work. But they are Judges fubje(fl: to God, to whom they (hall anfwer it if they difobey him. And the fubjeds are private difcermn^ fudges, whether the Laws of men Gonrradi(ft Gods Laws fo far as concerneth their obeying or not obeying rhem.

We muft ftill repeat, that the ejf- is before the fcire i and the ^^/«^ of the cafe and 7^«f^,before the judging of it: either the Preacher deferve^h Silencing or not, before you come to judge the cafe: If he ought to be filent the Rulers ought to jvdge fo,and do well: If«^r,but he be innocent, or one that ought not to be forbidden his Office, no man hith po'ver from God to judge contrary and caufelefly to forbid hiinj And his confcience is not formerly bound by that prohibition ; Thou8;h he muft ftill keep his Loyalty and fubjedion, and his care of the publick peace and welfare.

LX. We conclude again, that feeing we meet with none that will fay that Rulers may f^ig^ that wejhall not ivorJJoip God, or that the Gofpel Jhallnot be preached^ ot t\\dit msnm'il} obediently forfake Chrtfl, or go to Hell j Nor with anjf Chriftian that will fay that without faith and holtnefs we may be fivsi, we dread the coBfe-

H qitence

quence of fuch arguing, as taketh this up as the laft defence, that [ thofe people that vifibly live in Senfuality, Drunkennefs, Fornication, Cove-teoufnefs, Pride, Vngodlfnefs ox Grcfs Ignorance^ are indeed in a fdfe condition for falvation, and therefore that Preaching which fhould bring them to repentance ij* not neceffary 5 But that its fafer to continue Ignorant and ungodly, than to joyn with the Religious for fear of Schifm : For we cannot deny that they that have no 0-ther Medium to defend their Aflertion, that \jhe lifelefs unskjlfol Miniflry of Novicesy which mallet h very few ferioi^fly Religions^ doth more good than the contrary^ which hath contrary fuccefsy if it be by men foYhidden~\ do too plainly perfwade us fromour ChriiVianity itfclf, that is^ from the chiefeftevidenceof its truth and glory : For if there were no better Chriilians in the world, than fuch unholy perfons before defcribed 5 and if Chrift had not a holy peculiar people, of heavenly minds and lives, and zealous of good , work?, we could never prove for believe) him to be the Chrift that came to fave his people fi'om their fins. He is not the Phyfician whom we can truft, that doth not cure men. And if they will refolve the cafe into the queftion of fa[lj whetherJ^/ch dijferem A-Ainifters have ufnally dtffcrent (jtcccfs f and ferioid^ Chrifiianity be not much more rare under Reading Novices, and tine X per lenced If clefs men, than under skilful fe-rieiis godly Pajlors, we are unable to doubt ofit^' againit all e>:[)cricnce.

LXI. Ob;. 5. But tf every man that is proud and heretical m.^iy ft Pip as a Treacher when hs Willi and when any people wHl chafe him, Religion

[

99]

gion will ye corrufted, ar,dthe Chptrch confd.tn>dcd, yinfwf. True 5 therefore that inuft not be : 1. There are fome previous qualifications fa ef-feniially neceflary to the Miniltrv^ that without them no mm is owned as his Miniltcr by Ghrilt, nor (hould be bv men. 2> The Ord^mcrs are to be Judi^es whe'her men have thefe qualifications. 3. The I eop^e are difcerning Jud2;es which (^Habfisd or darned man ^^or to be ord/in-cdj h meet for them 5 fo far as it is nectlTarv to their mm'4al Confenr. 4. If a Heretick c^i other intol'erable j>erfon muft fct up a Preacher ; or if anv turn Heretick, the Ortli -dox Churches are ('after due admonition) to renounce him as unacceptable of their c<^mmunion; that he may be fhamed and avoided.. 5. If yet he continue ob!tinate, and do more harm than ^ood,the Ma-giftrate is Riiier, and muft reftrain him.anddeny him leave io to Preach in his Dominions ; fo he do it not by penalties unfuirable to the offence: (Dif franchifmg, difcountenancing and fliame, do ufually more againft Herefies than cruelties.) But Necejfary Faithful Teachers may not on thefe pretences be caft out.

LXII. 18 If the People confcious of their great NeceflTity of Paftoral over-fight and help, and of Chrift's command to ufe it, do live in a Parifh or Countrey where they cannot have It from thofe that the Migiitrate allowcth, either becaufe they cannot perform it for them, or be-caufe thev wdl not ; it is no Schifm for fiich to feek and ulc it, from worthy though prohibited men.

We before fpake of the Schifms of Tachers^

and now oiH^arrrs, In this cafe men may juft-

H 2 ly

ly thus argue : [0//r Necejfuy requireth Paftoral ovcrjtghty and Chri(i commandeth us to u[e ityVehen Vpe may have it : Bnt from this pul?licl^ Minifter VPS cannot have it : Therefore we mufi fee\ it where wc can. That moft men have need of Paftoral overfight, is certain ; elfe Chrift would not have inftitutcd it for them: And every man fhould be confcious of his own need.

That Chrift hath commanded us the ufe of it is certain j i. In all thofe Texts which command the Paftors their general and particular duties to the People, to Preach and be inftant> in feafon and out, to reprove, rebuke, exhort, to comfort the feeble minded, to vifit the fick, to convince the erroneous, to adminifter the Sacraments, to pray and worfhip God publickly with them, Src. 2. In all thofe Texts that command the People to hear, fubmit to, obey,and imitate fuch Guides, and u(e (uch Ordinances. In feve-ral cafes the People may poffibly be deprived of this at home, as from the allowed Minifter: I. When publick Paftors are at fo great a di-ftance from them, as that fuch Paftors cannot come to them, nor they and their families go fo far, without fuch inconvenience and trouble, as win fruftrate the end of their endeavours: As in France where the Proteftants muft go twenty miles, or ten, to a Church; which the weak, children and aged cannot do, nor the reft of the family without fuch coft and pains, and lofs of time as will deprive them of the benefit.

Ob;. But yet the PVotefiants there do not fet up unlicenfed Churches,

^Inf That is not as an ^d of formal obedience^ as if they took it to be unlawful becaufe prohibited 5

[,0l]

blted ; but in prudence, becaufc the perfccution, fhoiild they do it, would fruftrate their attempt: In fuch cafes the old Chriftians met in fecret.

2. Where Parifhes are fo great that the allowed Paftors camot Preach to half or a fourth or tenth part of the people 5 and cannot vifit half the fick, and Baptize, and adminifter the Lords Supper as is necelTary; And have no t time, if the ignorant, and doubting, and troubled perfons fhould come to them for Counfel, refolution or comfort, to f[)eakduely to one of twenty of them. In a Parifh of 50000 or 30000, or 20000 or 15C00 or loooc foule.s how few is it that one or two Minifters can perform all the Offices to, publick and private which the Gofpcl requireth Paftors to perform.

3. Where the allowed Paftors are fo flothful or proud that they will not condefcend to thcfe Offices, of Perfonal help to many thoufands. efpecially of the poor. '

4. Where they are young raw men, or

ignorant of fuch matters, unable to counfel

people as their neceffiries reqnire,in order ro

their falvation 5 and perhaps to do it tolerably

in a publick Sermon.

5. Where they are fo prophane and malignant, that if poor people come to them with cafes of confcience, or for counfel what they muft do to be faved, they will but deride them as fcrupulous and precife, and make them believe that to be felicitous about falvation, and afraid of Hnning, and ferioudy godly, is but to be Hypocrites, melancholy or mad 5 And perhaps bend their Preaching the fame way.

6. When they are Heretical and not to be trufted in point of faith. H 3 7.And

7. And when they are Co Facfllbu? anci Schif-inatical, as that their Preaching and Conference tendethto render oiher good ChriOians odiousy. and ilir up men to hate, perfecure, or fepatiite from thein, and Co to deftroy true Love and Concord. •

In any of thefe cales when the p^8plc or part of rhem are deprived of that Paftoral helps which their neceffiry requireth, andGod comm-andethj rhey may feek it where they can beft have u, ' ■ .' < .

L5CiH. In all the^fe cafes it is an unfati^facftory Anlwer to tell theiYi that Religion is k^pt t^p in the Lindj and that other pe funs or Panjhes have irhat they want, or that Order and Obedience iTiuft be preferred to their lupply, or that God can fave them without a Paftor, <^'c. Forfo God em fave the Heathen vtorld without the Gofpel Preached it he pleafe: And fo you might perfwadc the Poor to famifh, rather than againft Lawto beg ; becajLife if thoufands of them dye cf Famine, yctother people are fupplied^and have })lenty: Oryou miahc tell men that they muft life no Phyfician, though thejr dye for it, if they Iiave no tolerable one allowed them by the Magiftrate, becaufe others have Phyficians though th^y dye for Want of them.

Vv^hat if the Parifn Prieft could Baptize but one of many f or not all: J Muft the reft be content to be unbaprized ? Ifnot,whymuft they be content without all publick Preaching and Worfhipping of God, and the Lords Supper, and perfonal h<H[)s of Pallors which they need ? Paul thanketh God that he Baptized none of the Connthians fiive fome few, and faith, that God

Jent

fent him not t9 Baptize, bm to Preach the Gjfpel, And can any man prove then. That if the Parifli Minifter cannot or will not Baptize his Children he muft get another to do it,yea a prohibircdMi-nilkr rather then rheyfhould be unbaptized;and yet thdt if the ParifhChurch cannot receive him, or the Pallor cannot or will not do the Office of a Paftor for him, he muft be without Preaching, Worfhipping God, and Paftoral overfighc"

L X I V. Yet here we muft declare i. That in fuch neceffity people muft dtterls farwus, Erft feek their fupply in that vvay that is moft for peace, and moft for publick good, and leaft fcandalousor dividing, and that is moftagreable to the Rulers will and honour.

2. That for fome fhort feafon in which his foul is not apparently hazardedj as My in the tolerable lofs, of fome meafures of Paftoral help, a man muft fubmit his own pcrfonal advantage to publick intereft, and may hope that God will make it up. As alio when it tendeth to his probable greater advantage afterward, by putting by fome prefent ftorm : But not ftarcdly, to be without Ghrifts inftituted ordinances and help.?; e. g. Parifii Order is deilreable and is the Rulers will: If therefore fupply can be had in a neighbour Parifh for them that want it in their own, and by an allowed Minifter rather than a difallowed, it fhould be chofen, unlefs the dlfparity be fo great as to weigh down the contrary inconveniences. And if for a time any bcconftrained to another way, they (hould do ic but as an extroardinary neceiricy for the orefenc time, till they can be fupplied in the allowed Parochial way^ and avoid as much as pofTibly

H 4 they

^hev can all waies, though Iawful,that encourage true Schifms.

3. And we muft profefs, that if any Preachers or people, (hall out offclfconceiiednefs, pretend necjjfity when there is none, their prerence is no juitification of their diforder or dilbbedience. Miginrares miy res^ulatc us in the Cirjumfia^ices of rhofe durjes, which rhe Law of Nature or the Gospel do Comniand:But if on fuch pretence of reguljcing, Circ^mfiances^ they will violate or conrradi(!> elrher the Law of Nature^ or the Gorpel_, and d ftroy the duty it felf, ox its end, we are nor b.;und 'n fuch cates to obey them, but muft !;atienily fuffer.

LX^^^ 19. If ihe Church Laws do exclude thofe Cfrnjtiam that have right, from the Communion of the Church, and their Children from £api fm, and do decr'^^e that they fhall be excomm^mcat-:, and then laid in Ga&ls, it feemeth to »js no Schifrn in thofe perfons, to have no fuch Communion with that Church which is denvr-d rhem bv the Laws oftheChurch^ Nor yer to join rh^-mfelvrs with another Church: that will receive them. And as we fay of the Papifis, that they unjuftly call thofe men Schif-mat.ckj, whom thev firft caft out themfelves by unjuit excommunication/o may we of any othersj Elpecialiv when either for that which is a duty, or for fume fmall miftake which it is not in the perfons po«verto redifie, no greater than moft good Chriltian^ are guilty of, the Church Law faith thjthe fhall be cxcomm^^mcate ipfofaflo, by which he is caft out antecedently to any fentence, or no place left fjr his pardon or forbearance by the favour of the Ordinary. He that is fo caft

our.

rio5]

Out,is not the wilful Separatift : Nor is he bound to continue without Church Communion, and Paftoral overfight.

LXVI. 20. If thofe that live in a Parifli where the Incumbent by utter Infufficiency, Herefie, llfurpation, Malignity or Wickednefs, is fuch as men may not lawfully own, or commit the Paftoral Condufl and care of their fouls to, fhall defire the Paftoral care of the next Parifh-Minifter, and communion in that Parifti-Church, and may not be admitted, but all other Parifh-Minifters are by Canon commandsdto refufe them^ and to turn them home to their ovan Farijh-Friefts and Churchesy fo that they muft either commit their fouls to fuch uncapable perfons, and own them as Chrift's Minifters, or have none at all, we dare not charge thofe perfons with Schifm, if they commit the care of their fouls to worthy ordained men, though not allowed but prohibited by the Magiftrate: For the reafons before given.Yea if they know that Church-Laws forbid all other Panjk-Priefis to receive them, we fee not that they are firft bound to offer thcmjelves to fuch as profefs obedience to thofe Laws. ■ Obj. I. Bfit fome take a meer Reader for uncapable that cannot preach, or one that cannot pray %vtt jout Book^, or a young man that is not able to refolve doubts, or cafes of confcience : but our Canon 5*7. faith, that the Sacraments are equally ef-feEiual, whether they be adminisired by a Treacher or no Treacher.

^nf I. By an uncapable perfon we mean fuch as is utterly unable to peform the Pafloral duties which Chrift hath commanded, and mens fouls greatly need (which among others Dr.

HaiKmond

Hammond in his Annotat. hath well defcribcd.), If bare Reading were fufficient Ability, every Boy or Artificer were fufficient that can read. Bare Reading will encourage no man to take any one for his Phjjtaan, or Lawyer 5 and foul-conduct is a matter of greater importance, and ncederh as much skill and honefty.

2. It is not the validity of the Sacrament that is all that is to be looked at: ^od fa^um valet f£pe fieri non dshtiit^ Men mult avoid y?« as well as NnlUties in Sacraments : We take it to be a fin to own a man as Gliriit's Miiiler who is none, through utter incapacity : Yet we know that Reading is a fort of Preaching, and that all Presbyters, where one Church had many, did not publickly and conftantly Preach in the antienc Churches : But thev were godly men capable o^ other Minifterial Offices to the People, to pray^ counfel and direcl: them, which muft be regarded as well as Sacraments. He that can admir nifter a Sacrament that's valid, may be unfit for men to take for their Paftorsor Guides.

3. There is a double work of Sacraments to which they may be called Ejfcfti^al : one is God'^s own collation of onr Covenant-right to ths promif^d Benefits^ viz.. Pardon and Salvation : To this we believe that the Sacrament is effed:fialxo meet receivers, when it is (^0 delivered as to be no Nullity ; and fo many heretofore thought that Baptifm delivered by a Lay-man is effedlual, that is, not Nail, but invelteth the perfon in his Covenant Relation; and yet that it is unlawful for a LIV-man to adminifter it, or others to de-fire it of him : The other work of the Sacrament is on th2 Peoples hearts, to which the manner

ncr ofndminiftring much contributeth, as expe-

rjciice provcth.

Obj. Bnt Sacfaments operate not as Lawyers and Prjyjicians do bytje skj^Ll of the Aiimjter^ but by God's grac^ and i^l'Jftng, ■ ^nf, t. But God <? 8;racc uferh to work according to rhe aptitude of means morally, as conitant experience proverb : And the word whi^h is ufed in the Sacramental adminiftration, mnft be regarded, and fo muft other waies of teachiog as well as by Sacraments, 2. And we cannot expecft God's bJelTing in a way of fin, when we own one for our Paftor whom we ought not.

Ob;« Bf^t fome take a man to he uncapable if he be but a fmncr worfa than ordinary^ as a drtink^rd^ fhrmcatoY^fwearer^ perjured^ afcorner at ditigencs in Religion^ &c, whereas the Mmifiers fn depri-vet h not the people of the benefit of God^s Ordinances.

^nf, I. He that not knowing the Minifter to be f(jch a one, or by true neceffity ufeth fuch a one, yea or by ignorance thinketh that he fhould not avoid him, ifhe be himfelfa true Believer, may have God's Covenant fealed to him by the Sacrament, which fuch a one delivereth : Yea, by an Ulurper or meer Lay man thar is in pof-feffion, and miftaken for a Minifter : If a man forge his Orders, or intrude uncalled, or bean obtruded ufurping Bifhop, the people cannot al' waies deted it: Nor do they lofe their right to God's Sacraments, becaufe the man hath (unknown to them) no right to adminifter them : But if they know fuch an one, they fhould not own him as a Minifter of Chrift, fo far as to truft

their

their fouls with him as their Paftor, r'at leafti when they may have a better.) And he that fo withdraweth himfclffrom the communion of notorious wicked Paftors whom he hath no> power to caft out, not feparating cauflefly from others or the Ghurch-ftate, feemeth to us to have all the following reafons to excufe him from the guilt of Schifm,

I God hath commanded his fervants to beware of falfe or pretended Prophets, and told us how to know them, by the hurtful fruits of thorns and thirties : And PWadvifcth the GaU-tians.^Coloffi^r,s^C^c. earneftly to beware ofun-found Teachers; and the Churches that had thofe that taught people to eat things offered to Idols, &c. are threatned : And God com-mendeth thofe that tryed falfe Apoftles, and found them Lyars: Therefore the people in fuch cafes as thofe have a trying judgment, in order to their pradl'ce. And Paul warneth the Romans to mark thofe that caufe divifions and offences (or fcandals) and avo'd them as not fer-ving JcHjs Chrift but their belliesj and the fore-named crimes are fcmd^ls.

2. God hath commanded men to know, love, and im'tate godly Paftors, H^h, 13.7, 17. 24. iTjlC, 5 12 13. I Tim 5;. 17, <Src. And he hath given no min power to fet fuch criminals over them as their Paftors, and i^o far to deprive ihem of the means of falvation as to confine them to them,

3. Though the Apoftles charge [ with fuch no not tj eat ]] enihle not privire men to exercife Governing difcipline on bud Paftors, it feemeth to us to bin 1 rhemj when the cafe is notorious, to difowa them. 4. Cjprians

I

4. Cypri4f}s concltfion before mentioned is known,inviting the peoj^le to fbrfuke a bad Paftor, J*Uhs maximam habet pc.tftattm Sec. And he convinceth the people thai if they forfake not fuch rhev are ?^uilty.

5. The Chriftian Churches ^have formerly fT^^ifcd it.

6. The Law or Canon forbiddeth it to no man in Erjglandj to defert men, Icbeit they will but remove their dwelling into another Parifh. Which is an extrinf.ck Circumftance of humane order.

7. Even Pope Nicolas in his Decretals, faith, that [ Prtefis that con^mit jcrnication^ cannot have the honoptr of Friefthood, Yea [ Let no man hear Mafs of a Frteft whom he certalnlj l^noweth to have a Concnbine or woman introduced ] and we hope we may be herein as clean as Faftfis. Yea of Popes he faiih [^He that by money^ or the favour of men^ or Fipular, or Military tumults^ is intruded into the ^poJJoltcal feat^ Without the Concordant and Canonical EleHien cfthe.Cardinals^ and the following religious Clergie, let him not he taken for a Pope or u^pcjlolical, but ^fofiatical ] Caran, 2. p, 293. 395-.

8. Gildas faith of the Eritidi wicked Priefts, that they were Traytors and not Mimjlcrs of Chrifl^ and that he was not Eximius Chnfiianf^Si that would call them Miniflers,

9. Iftdore Felufiota in many Epiftles to Zcfimus, and other wicked Priclts, hath much to the like purpofe.

10. St. A/artin, Would not ccme to the fyrcds of the Bifhops about him, nor Ccmmunicate with them at all, becaufe they were feme cf

them

[t,o]

them, rafh, bad men, and had inftigated Maximus to fubduc the Prifc'tlltan Gnofttckj by the Sword, and thereby brought Religious people that were ftrid, into fufpicion of Prifcillianifm 5 but efpecially he holding that Herefie was not to be fo punifhed : And when tofave fome mens Iives,he yielded ro AfAximm once to Communicate with the Bfhops, an Angel in his way corre(fl:edhim,and his working of Miracles was diminifhed by it, and he forbore their Communion after to the death. Either this hiltory is true or not: If nor, when it is written by his own Difci[ile and acquaintance, Sulpitms Severus and one of the moft Godly and Learned of all the ancient Hiftorians^ and by others ; and when Ma>un is Canonized for one of the greateft Suints r|or fi[po-ficion that the Hiftorvof his L'fe ana Miracles is true , what Church hiOor'^ ; even that for Bifhopsj can we then believe ? But if it be true^ then one of the holieft wC'^ers of Miracles fincethe Apoftles, hath aflured us, that his fc-paration from communion with thtfe Bifhops (though cruel to Hereticks, fo grofs) was con-iirmed by vifion, and by an Angel from Heaven, and he forbidden their communion for the time to come. We again mention this, as not yet having heard any anfwer to ir.

11. Our own Canons forbid the people to communicate with Minifters for lefler faults ('as private Preaching, Sacraments, Fafts, Conven* tides, or out of their own Parifhes, &c.

12. Mo[ci the Monk aforementioned, is commended by Hiftorians, becaufe he would not be ordained by Lmiusi not becaufe erroneous, but

becaufe

becaufe he had perfecured others by the countenance of Falens the Emperour : Though his perlecution extended not to the filcncing of thoulands, or hundreds, or very many that we read of: And as is aforefaid, he chofe to be ordained by banithed men.

13. Efpecially if men have no obligation to that infuflficient, heretical, or ungodly Prieft,buc humane^ becaufe a P^rr<?« prefented him, or a Alagiflrate impojed him, or becaufe FarJjJo-order ('which is a humane thing of meer convenience) will elfe feem violated : When as the avoiding of the danger of a falfe Pafior, and the guilt of his fin, wji.ch by owning him may be incurred, and efcaping the great lofs of a faithful Pafior^s guidance, when we are confcious that we greatly need it, are things of greater importance, and of Moral and Evangelical Divine obligation : In this cafe we cannot prove it Scliifm to avoid a wicked Prieft : The B'fhops hold it a duty to avoid a Nonconformift that hath not their Li-cenfe : But fuch a one as is foredefcribed, hath not Chrift's Licef^fe^^x\d is a Nonconformift to his Laws.

Again, let it be noted i. That even under the Jcwifh Law, Magiftrates were not the chufers of the PrieftSjbut God chofe them by fetling the Priefthood on one line. 2. That Chrift hath by his Spirit in the Apoftles altered the Priefthood, and the way of their calling and entrance under the Gofpel. 3. That the Church ncer a thou-fand years was in poftcfTion of that way, and many hundred of thofe years the pofi'eflion was univerfal in all the Churches. 4. That the chu-- fmg of Bifhops or Priefts by Magiftrates or Lay-Patrons

Patrons was none of that way which Chrift afr pointed. Therefore leein^ it is not the chufing or making, but the Govennrig of Bifhops or Priefts that is committed to Princes, and ChrtjFs Law is the firft by which thej mu^ govern, it feemeth to us that thty cannot oblige the Sub-jecfts to take up w-th wicked Paftors, when better are prohibited, and are to be had.

LXVII. 2i.ln thofe times and Countries where the allowed Bifhops are corrupted by ignorance, herefie, ungudlinefs or faction, and fee them-lelves to bring in an unconlcionable corrupt fort of Minifters into the Churches, and will not ordain fit and confcionable men, or by fhares divide the Churches, and caft out the moft worthy; and impofefinful conditions on all whom they will ordain, it feemeth to us to be no Schifm to feek ordination from orher Bifhops^ and in cafe of neceiTity at leaft, to be ordained by fuch Presbyters as are either the fole, or chief, or equal Paftors in Parochial Churches, (efpecially in Cities ) and to perform the Office of Presbyters without fuch Bifhops confent. We here fuppofe fuch Bifhops had themfelves been duely elcded and ordained, yet i. They have their power to edification, and not to de-ftrudion. 2. We are more obliged to Chrift's intereft, and the Churches fafety, than to them* God will have mercy, rather than Sacrifice, and preferreth mens falvation to ceremony orChurch ■ Laws. 3. So the Orthodox forfook the Arrian' and other wicked Bifhops: Malignity and wicked-^ nefs is poifon in the Clergy as well as Herefie and Schifm : So as is aforefaid,yl/£>/'a and Martin difowned the bad Bifhops that were neer them $>

the Nonconformifts are confidcring to help o-thers to apply it without miftake, as they fhall fee caufe.

We intend not, in this, the determination of the points in matter of right; ncr do we here tell men (unlefs on the by in the ftating of fome few queftions, f what it is that we account good or evil, much lefs do we here give the proofs or reafons of our Caufe: That is the thing for which we greatly defire the allowance of our Superiours j But mult not unneceflarily prefume to do if, left we difpleafe them 5 though we hear that fbme of them take us as not fincere, for keeping up a difference, and giving no more reafons of it : The thing which we fo greatly defire leave to do, but dare not be fo bold yet as to venture by it to difj)leafe them, who condemn us for not doing it, left their anger would Jye (harper to us if we do it: fo great is our difficulty between this Sc^lla and ChuYjhdis.

But we hope we may adventure to open fome part of the Matter of Fa^I-, which Conformity and Nonconformity are concerned in, that fo men may conjeEinre at the Cafe them-felves; which will be no reflexion on the Government ( barely to tell what they command,) nor a challengirvgany of our Superiours to a difputation^ nor a charging them as faulty that cannot bear it.

I. Matters of Faff to be forehwivn^ to the true underjiandivg of the Cauje,

I. fT^H E root of the difference between the 1 Old Nonconformif^s and the Conjormifts^ was that one fort thought they fhould (tick to the metr Scripture Rule and fimplicity, and go far from AX additions which were found invented or abufed bv the Papifts, in Do(n:rine, Wor-fhip and Government; and the other fide thought that thev (hould (hew more reverence to the cultoms of the ancient Church, and retain that which was not forbidden in the Scripture, which was introduced before the ripeneft of the Paf)acy, or before the year 600 at leafr, and which was found lawful in the Roman Church, and common to them with the GreeJ^^ that we might not feem fingular, odd and humorous, or to go further from the Papifts than reafon and neceflity drave us. And the Laity (eemed no where fofenfibleof the difference, as between the way 0^Ceremony, ^r\6, unceremonious Jimpicttjy and the way of our many (hort Li-turgick Prayers and Offices, and the way of free-prujing from the prcfent fenfe and habits bfthefpeaker; while pacificators thought both fcafonably good.

2. The fad eruption of this difference among the Exile* at Frankford while Dr. Cox and Mr. Horn and their parry, ftrove for the Englifh Litureie, and the other party ftrove againft it for'the firmer way, is at l«irge reported in a book called ths trohhks at Frank^ford.

ftill thus confound the fcire and the ejfe, or put the fcire before the ejje, they may go on in crrour, and no reafon can filence them. The thing is realy firft true or fal/e, before it is k!Jown or thought fo to bcj If it be true^ then he that thinketh it falfe is the delinquent. If it ^.- ^ fin, it is not mens taking it for no (In, that will make it fo, nor difoblige the orthodox from their Miniftry. But if it ^^ r,o finxh^i is Commanded the Nonconjenters are in the fault. And if it be a Herefie which they fi; and for ^ may be fienced.

And yet we will not deny,but if the generality of theMiniftry obtain their liberty by feme fmall tollerable fin orerrour^ and the (bunder p:rt be ftxc and unnecejfary in that CoiWxUyy 1 rud^nce obligeth them to go to fbme other place that needeth them, and never to excercifc their Miniftry where in true reafon it is like to do more hurt than good.

L X 1 X. 2 J. Where under any of the forefaid unjuft prohibitions the (llenced Minifters and people, fhall gather no diftind Churches, but only Auditories or Chappcls as parts of the Parijh Churches^ and that only where there is ( through the bignefs of the Parifh, or dillance fromthePari(hChurch,or paucity,or infufficicncy, or unfaithfuinefs ofParifli ?nt{\s^true mcejjity, not unchurching or feparating from the Parifh Church, but owning it, and holding Communion with it, and promoting the reputation of the true Parifh Minifter and Communion, and perfwading others to the like, we cannot fee that this is any Schifmj but rather their pradlife who fire and divide mens minds by envious clamours againft the innocent, and proudly calling others Schifmaticks. I 3 LXX.

Cii8]

L X X. 16. Wc have greatly lamented the true SchifmaticaJ difpofition offomereligioufly affecfted perfons^ who make their fingularities or little differences, the occafionsof unchriftening, tsnchHrching or dtgrading thofe that are wifer than themfelves, and running away from one another on pretence of difcipline, and avoiding fin. But yet we hold that gentle forbearing tolerable differences, even in diftinft Churches, guilty of Schirm,fo they be kept from unpeace-able reviling of others, is a meeter way to avoid the mifchiefs, than with prifon, fword or fire to exafperate them. It is noted that Neftorim the Heretick was the firft fharp perfecutor of the JSIovatians : But moft of the better Bilhops tolerated them, as did theEmperours : And two prudent gentle Bifhops of Conflantinople, yitticus and Proclus^ reduced the foannitesj and lenified other divided Parties, which the fiercer men had made and kept up by their violence.

SECT. VII.

Some Matters of FaB preparatory to th$ . true Application of what is before laid down.

WE muft crave that juftice of the Reader as to note, that hitlierto we have fpo-ken but of the DoEirinal part about Schifm, not applying it to EngU::d or any others : Nor (hall we now any otherwife apply it,tban to lay down fome little part of the Matters of FaH:^ which

["5]

pleafeth, and to deny God all Publick Werfhip; and we muft ask leave of Rulers that Chrift may be Chrift, and fouls may be faved 5 as if the Keys of Heaven and Hell were theirs. None that we write for, Proteftants or Papifts, will affert this.

But if ^// muft not lay down their Miniftry, why muft a thoufand or two thonfand do it rather than all the reft ? We fuppofe it will be faid, that // a thoufand Jhould reftifo Conformity^ all might continue their forbidden Jl^inifiry ; hut if two thoufand only of ten thoufand Jhould deny Conformity ^ thefe txvo thoufand mufi lay down, becaufe the reft are a competent fupply to thd Churches^

u4nfw. But thefe be but unproved words.

I. Howfhall we be fure that other mens finning

will abfolve the two thoufand innoeent from

their duty ? If in the firfi Inflant it be confeflTed-

ly the equal duty of all, how will the weaknefs

and fm of one part change the obligation of all

the reft ? 2. If the Churches be fomchow fup-

pliedby mens fin, will it follow that truth and

righteoufnefs in founder blamelefs men will not

mend their fupply ? but muft be caft out by

Others fin ? 3. And where can the wit of man

ever fet bounds to fuch power of finners ^ It

, will here be granted us, that if the moit in France

conform to Popery, it will not difoblige all o-

thers from the exercife of their Miniftry : And

who then can fay, what thofe untruths and fins

are which a weak and erring Miniftry may be

guilty ofj which fhall ferve to difoblige the reft ?

rJo man here can fee us any certain meafure.

4. Would it have an honeft found if it fhould

befaid to the people, The greatfr part-of^ the

[,i6]

Minifters by fin fyea grofs deliberate fin unre-pented of) have procured the liberty of their Miniftry j and they are emrvforyou , and there-r fore you muft hear none of thole that refufed fo to fin, and are caft out, e, g, fuppofe it were the fubfcribing of the Covenant againfl Prelacy that were made the Condition of our Preaching here by Law : Or fubfcribing to the Divine Right of unordained Elders and their power in Presbyterian Clalles : Ifmoftof the Minifters take that Covenant, doth that prove that all the reft if forbidden to Preach muftbe fiient f This were an eafie way to introduce any Errour, by forbidding any but the defenders of it to Preach ? UffilUn might not thus have put down the Gofpel, nor f^alens have put down the Homo^ otiftans (as they called the Orthodox,) nor the Papifts fo put down the Proteftants^ why may Calvinifis or Lutherans fo put down one another f As if I were bound to be a Minifter only till other men will Tin !

Obj. Bfttjuppoje that the fin be on the jilenced A^inifiers party and the other be in the trmk^

u^rif I. Then the filenced Minifters are not guiltlefs of the Schifm. 2. But if it befo^ if their errour be in a fmall and diffcult matter, not deferving filencing (as theirs Rom, 15'. about meats and daies &c ) it may be i^vgreater Schifm in the filencers, then in them.

Obj. But fuppofe it a doubtful cafe, and one party take confenting to be a fin, and the other part and the greater take it to be none. If you may preach on becaufeyou thinkjhat you are in the right, then no Heretick^(hould be filenced.

^nf This was ani'wered before i, If men will

. ftill

\

fo the Proteftants difowned the Papift Bifhops 5 And Bugcnhagius Pomerafjfts a Presbyter reformed and oidained Bifhops in Denmark^ Bifhop Vflier himftif told one of us, that being asked by his Sovereign whether he found that ever Presbyters ordained Presbyters ? he anfwered, / canjhew jour 'Mujejty more^ even w'jei e Presbyters made Bi/hops, citing the u4Uxandrian cuftom out of 7erom to Evagrtus. The Judgment of JE«g/{/^ Biftiops and Divines for the validity of fuch Ordination bv Presbyters, and of the Ordination in the Reformed Churches abroad, fomc of us have proved heretofore at large. 4. Clirilt having made a Law which conferreth the Pafto-ral Power on him that is made a du: Receiver (as the King's Charter doth the Power of the Lord Mayor on him that is duly chofen to \z) it followeth that no more is abfolurelv neceifa-ry to fuch rece[)tion of that Power,buc that the perfon be duly qualified,and have confent and cp-fortunity^ and the beft inveftiture which the time and place will afford: Of which Voetipu de dffperata cut-ifa Paparm, and one of us in a Dlf-pute of Ordination y have long ago fa id that vvhich we fuppofe will never be well anfwered. 5". And Grotim de Imperio famm. Pcteft. circa Sacra (an excellent Bookj hath (hewed, that he that is the fole P aft or of a Church, is in effed a Bifhpp. x\nd indeed Dr. tiammond (as is faid) in his Differ, and ^nnotattens alTerteth de faftj, that in Scriptures one Bifhop without any Presbvtef under him was fetled in each Church ; fo that every Paftor of a particular Church then was a Bifhop (as far as can be proved :) And if that was the Apoftolical inftirution that every Church have a I Bifhop^

Bifhop, and that there vvas no fole Paper ( at leaft) but Biftiops, then he that is ordained the Paftor, ('at lealt fole or chief; of a particular Church is ordained a Bilhop : The reafon is, be-caufe his Office and Power followeth the Law and Charter of Chrtft that made it, and not of the invefling Mirdfierial Ordainer if he Would al*. ter it, or pronounce it otherwife.

LXVI. 22. Not to obey Lay-Chancellours where they govern the Church by the power of the Keys, decreeing Excommunications and Ab-fblutions, and performing the work of Exploration and Admonition belonging to Bifhops in order thereto, we take to be no Schifm ; nor to refufe fubfcribing or fwearing to fiich a Government.

LXVII. 23. Not facriiegioufly to defert the lacred Minillry when vowed and confecratcd thereto, is no Schifm.

LXVIII. 24. Where fuch fins are made the Condition of Miniftration by men in power, as that all the whole Mimftyy of a Kingdom are bound in confcience to deny confent and conformity thereto, it is the duty of ^// the Mrmfl:ry inprimoinfiante^ to forbear their Minilterial Office or none 5 for the reafon is the fame to all : For example; If ten or twenty untrue or unrighteous forbidden things, muft be fubfcribed, declared, covenanted, or fworn, or as many fins pradifedj yea were it but one, no doubt but the whole Minillry is bound to deny Conformity to anyone fuch thing. Now if ail thefe muU forbear or lay down their Office, becaufc forbidden by men to exercife it then it is in the power ofa Prince to caft out Ghriftianity when he

pleafcth.

15-. When the Parliament's Armies were wbrltcd and weakened by the King, and they found themfelves in danger of being overcome, they intreared help from the Scots, who taking the advantage of their ftraits, brought in the Covenant as the Condition of their help; which the Parliament rather accepted than they would lofe them, which at firft was impofcd on none by force : But Cto pafs by all other Confidera-tionsj was judged by many wife men, to be an occafion of divifion, as making the oppofltion to FreUcy, to be the terms of the Kingdoms Unity and Concord, when they might know that the King and a great, if not the greateft part of the Kingdom, were of the contrary mind, and fo ic was thought to be (as the Papal terms of Unity^ a means of unavoidable divifion: But others thought that becaufe it tied them to no endeavours, but in their Places and Callings, they might take it.

16. The AlTembly of Divines at V/cftminfter were men that had lived in Conformity, except about eight or nine of them and the Scots : But being fuch as thought Conformity lawful in ca(e of deprivation but the things impofedtobea (hare, which fhould be removed if it could be lawfully done, theyalfo received theCovenant, but were divided .bout the fenfe of the word [^Prelacy,'] many proTeiling their Judgment to be for Moderate Epifcopacy j whereupon the de-fcribing addition? [^^rckbiJlTops, BiJbcpSj Dearjs, ^rchdeacom'] were added. And upon (uch a Pro-feflion that it difclaimcd not all Epifcopacy-, Mr. Coleman is fa id to have given the Covenant to the Houfe of Lords. And they complained of

the

Parliament which tied them to meddle with no-» thing but what they offered to them.

17. This Covenant and Vow was taken by the Tarliament, and by their Garrifons diud Souldurs that would volunrarily take it, as a teft whom they would truftjthe reft being had in fufpenfion; And after the wars; by fuch as were ordained Minifters,and by the Kings adherents when they made their compofuions 5 fo far was it afrer-^ ward impofed. But many Minifters and Gentlemen refufed it, and fo did Cromwei*s Souldiers, and in many Counties few did take it.

18. How far the Parliament was from being Presbyterians, may partly befeen in thePropo* fitions fent from them by the Earl oT EJfex to the King at Nottingham^ and partly by their defeating all the defires and endeavours of thofe that would have Presbytery fetlcd through the Land : We know of no places but London and Lancafhire where it was commonly taken up, and fome little of it at Coventry, and fome few fuch places. And that was only as a tolerated or commended thing, without any impofition that ever we knew of: And accordingly it came to nothing in a fhort time.

17. Till their ne AT modelling their Army, the Parliament had given out all Commiffions to their Souldiers to fight for {_Ktng and Parlia-Tnent,'] But then the King's name was left out 5 which feeming to many thoufands an utter change of the Caufe, from that time many did defert them : And thereupon the Party called Sedaries flowing in to Cromml, and his Army conquering, the power fell into their hands,whQ imprifoned the King, accufed and drove away

cleveo

I Scots, with the other changes there attempted, die defignes charged on the Marq. o{ Hamilton^ the fear of the Lords lofing the Tyths, fire, which. Dr. Heylin mentioneth as the caufesor occafions of their arming there, with the progress thereof, and their entring into England^ and the advantage thence taken by fbme Englifh Lords, to advife the Kingto call a ParJiament once and again, and thedifcontents and proceedings of that Parliament againft the twoMinifters of the King} for former things withfuch other matters we had rather the reader took from others,than from us. We are unwilling to be the mentioners of any more than concerneth our prefent caufe, and the things are Jvery commonly known.

9. On the 23. of 0(^c/'fr, 1641. The Irifh fuddenly rofe, and murdered no lef*? than two hundred thoufand perfons, and Dublin narrowly efcaped them , of which we refer the Reader to the examinations publifhed by Dr. Henry fones^ fince a Bifhop in IrelaM, and to the hiftory of Sir fohn Temple^ and to the Earl of Orerfs Anfwer to Mr. Weljh,

10. The dreadfulnefs of this Maflacre ( fo far exceeding the French j& the news fent over that the Irijlo [aid that they had the Kings CemmiJJlon znd the foregoing jealofifies oi the people and the Parliaments Declarations^ raifed in multitudes of the people a fear that the Irifh when they had ended their work there would come over hither and do the like ; and that they had partakers in Englandoivihom we were in danger, and that there was no way of fafety but to adhere to the Parliament for their own defence, or elfe it

would

Would quickly be too late to complain.'

11. In 1642. the lamentable Civil Warr brake out; At which time as far as ever wc could learn by acquaintance with fome of them and report of others, excepting an inconfiderable number, the Houfes of Lords and Commons confifted of thofe that had ftill lived in conformity to the Church of England and the Epifcopal Government and were fuch Conformifts as Dr. Hejiin defcribeth Archbifhop Abbot and the Clergy andParliaments of his times to have been. Crying out of the danger of a new partie, that faid they would fhake out ReligionyLiberties and Fropertj, And fuch were they when the War began. Presbytery being then little known among them.

12. Their fear of being overpowred by the party of whom they feemed to think them-lelves in fudden danger, caufcd feme of them to countenance fuch Petirionings and clamours of t\\t Londoners, Apprentices, and others, as we think diforders and provocarion of the King.

13. The ftrft open beginning was about the Militia: And whether the Lord Lieutenants whom the Parliament cho(e, were not almofl all Epifcopal Conform ftSy we intreat the Reader but to perufe the Catalogue in the ordinance for that Militia, and to ask any that well knew themi (cis fome of us did many of them) and he may certainly be iatisfied.

14. The fame we fay i.Or the far great efi part of the General Otficers, ColLonels, Lieutenant-Collone]3,and Majors of the Earl of Epx^s Army. 2, And of the Sea-Captains. 3. And of the Major Generals of Brigades, and Counties through the Land, iy. When

Divines to the Synod of Dor/*, who owned and [helpt to form thofe Articles: And he tells us fthat Bifhop Laud had no Bifhops on his fide but iBifhop Neale, Bifhop Buckeridge^ Bifhop Corbet^ !and Bifhop Hovpfon^ and after Bifhop Momtague^ land thought it not fafe to trull his Caufe to a Convocation 5 the major part called then Ths Church of England^ i.Cryed down Arminianifm as dangerous Docflrine; 2. Cryed down any neerer aff roach to tin Pafiflsy and the Tolera^ tion of them 5 3- And were much for the Law againfl ahfolhtenefs in the King ; and Dr. Heyltns and Rufhmrth's Colled, will tell you the full ftory oiManw^aring & Sihhorp,2Lr\d Archbifhop Abbots refufing to licenfe Sibthorp's Book, and theConfequentsofall. Thus thefe two Parties grew into jealoufies, the Old Church-men accu-fmg the New on thefe three accounts, and the New ones ftriving,as Dr.He^lm defcribeth them, to get into power and overturn the Old.

5. In this contention the Parliaments alfo involved themfelves and the Majority ftill clave to the Majority of the Bijloops and Clergy (then called the Church of England :) And in all or mofl Parliaments cried up Religion^ Law and Propri -^r;'and the Liberty o{^ SubjeBs^ and cried down Arminianifmy MonspoUesfionnivence and Eavon-ring of Papijisy and their increafe thereby j ex-prefTing by Speeches, and Remonfiranccs, their jealoufies in all thefe points, till they weredif^ folved.

6. The writings of Bijhop Jewel, and much more Bijhop Bilfon, and moft of all Mr. Richard Hooker, and fuch as were of their mind, fhew us what Principles there, and then were by the

Laity

I them, received. WewiP

Laiety that followed them, not recite their words, left our intent be mifun-derftood; neither Bijhop Bilfons inftances in what cafes Kings may be refifted by armes Nor Mr. Hoekers that maketh Legiflation the natural right of the Body politick, and governing power to be ihence derived, to depend upon the Body, and to returne to it by efcheats,when« heirs fail, and that the King is flnguUs Major and Hniverfis Minor^ 5rc. (His eighth Book was in print long before Bifhop Gauden publifhed it, who yet vindicateth it to be Hookers own.)

7. In 1637, 1638, i<^39. A. Bifhop Landuib' ing more fevericy againft diflenters than had been ufed of late before, and the vifitations more enquiring after private fafts and meetings and going out of wens own Varljhes to hear, and fuch like, and alfo the Book for fports on the Lords dates being necelTarily to be read by all the Conformable Mmifters in the Churches, and Altarsy Railes and Bowing towards them being brought in, and in many places afternoon Ser-mons and iL^^/^r^j put down^ the minds of men before filled with the aforementioned jealoufies, were made much more jealous than before. And after the imprifonment of feme, the ftig-matizing of fome, and the remorall of many beyond the Seas, and the death of more, the Nonconformable Minifters were reduced to the paucity before mentioned ; but the minds of many people were more alienated from ihe later fet of Bifhops, and the old fort ofConfor-mifts more jealous of them, and more afraid of Popery, &c. than before.

5. The new Liturgy then impofcd on the

5. Queen EUz^abeth and King fames difcoun-tenancing and fuppreflTing the Nonconformifts, they attempted in Northamtonjhire and WarwicJ^-jhirc a little while to have fet and kept up private Churches and governed them in the Presbyterian way; But that attempt was foon broken and fruftrate by the induftry ofBiOop WhitgHift and Bancroft : And the Nonconformifts lived according to their various opportunities ; fbme of them conformed: fome were by connivence permitted in peculiars and fmall impropriate places, or Chappels that had little maintenance, in the publick Miniftry, which kept them from gathering fecret Churches : fome of them had this liberty a great part of their lives, as Mr. HUderJham^Mv, DodyMx, Her-/>7g, Mr. Paget, Mr. Midfley fenior and junicr^ Mr. LangUy^Mv, S/4rfr,and Mr. y^at Bremieham Mr. Tailor J Mr. PatewAft, Mr. Paul Bayne, Mr. Fox of Tevckshuryy John Fox, and many more. Some had this liberty all their live?, as Mr. Knewfiidbs, Dr. ChAcidencn, Dr. ReignoUs Dr, Humphrey, Mr. Perkins, Mr. fohn Ball, Mr. Barnet, Mr. Ceeree, Mr. Root, Mf. Atkins Mr. Gtlpin, John Rogers and many others : feme were faintodiifr up and down by hiding them-felves, and by flight and thefe preached fome-timesfecretly in the houfes where they were, and fometime publickly for a day and awny, "Where they could be admitted: fo did Mr. Parker,Mr. Br aafhaw,Mr. Ntco Is,Mr, Bright man, Mr. Bramsk^l, Mr. Hurrjfhrey Fen, Mr. Sutcijf, Mr. Thomas, and many more; and after their filencing Mr Cotton, Mr. Hooker, and many more that went to America , Mr. Cartm>ght was

per-

permitted in theHofpital at IVarwic^, Mr. //^ z;<rj, and Mr. Hind at Bunbery in ChsJhtr^^dLr\<i many more kept in ("having fmall maintenance) being in peculiar or [jriviledged places : Mr. R^th^ hand, Mr. Angler, Mr. Johnfon, Mx.Gee, lAv.Hancock^, and many others oft filenced, had after liberty by fits. Mr. Eowme of Manchester, Mr. Broxholm in DArbj/Jhtre Mv.Jooper of HuHttn^ton-floire (at Blton') and many others futfered more, and laboured more privately. Dr. ^mes was invited to Franekera , fome were further alienated from the £»^///^Prelacie,andreparated from their Churches, and fome of them called £romufis, were fo hot at home, that they were put to death ; Mr. Ainfworth, fohnfon, Rohinfon and others fled beyond Teas, and there gathered Churches of thofe that followed them j and broke bv divifions among themfelves. The old Nonconformifts being moft dead, and the later gone moft to America, we cannot learn that in 1640 there were many more Nonconformifi Minifters in England, than there be Counties, if fo many.

4.TheGonformifts fliortly fell into diflenfion among themfelves, efpecially about three things, ylrmmiamfm (^ as it was called ) and Conciliation vpith the Church of Rome^ and Prero" gativc'. Dr.Hejltn in the Life Of ArchBifhopLaud doth fully open all thtfe ditferences, and tells us that Archbifhop Ahi?ot was the Head of one party, and in point of Antiaitmtntarnfm even Archbijhop Whit gift before him, with Whitaker and others had made the Lambeth ArticleSjdriveR the Arminians from Cambridge : King^^w^i had. difcountenanced them in UolUnd^ and fent fix.

Divines^

eleven Members of the Parliament, and afterward imprifonedand excluded the major part of the remaining Houfc, and with the reft cut off the King, caft down the Houfe of Lords, pretended a while to kx up a Commonwealth (as they called itj impofed an Engagement to that Commonwealth as eflablijhed without Kihg and 'Hofife of Lords 3 ordered the fequeftration of the Minifters that refufed it, and ofthofc that kept not their daies of fafting and thankfgiving, for the Scotifh wars which then they made. After which they calt out with fcorn that remnant of the Commons that had jovned with them ; and chofe themfelves fome men called a Parliament, who attempting to put down all Paridi-Minifters, Tythes and Univerfities Ahe firft put to the Vote, and carried but by a fe\V againft them) they were broke up by delivering up their Commiflion to OUver^ who was made Protedtor,and had the honour defigned of faving the Miniitry, Tythes and Univerfities from the Sedaries; even from that danger into which he had brought them.

20. From the time of thefe Nov Caufcs and Changes^ efpecially the deftroying the King, violating and cafting out the Parliam.ent men, impofing the engagement ^rc. the Minifters called Presbyterian in England^ fome few com-pliers excepted ( many of whom fince Conform ) declared themfelves againft all this^ and were lookt upon as enemies; though kindnefs was offered to reconcile them.Some were imprifoned, many caft out of their places in the Univerfities^ fome fequeftredj and Mr. Love and Mr. Gibbons ( a Gentleman ) beheaded, Mr. Ges with the

K Lm-

Lanca/hire Minifters, with fome of us, wrote againft thefc proceedings of the then Power* Many Preachc againft them, fo that the fober Religious people of the land grew commonlv difaffeded to them : And what the Scots did and how they were conquered, we need not here relate.

21. The Minifters who were then in poflfeftion of the Parifh Churches were of many minds about Church Government, i. Many were for the old Epifcopacy and Liturgie 2. Many were for a reformed Epifcopacy: 3. Many were for Presbytery ( that is. Church-Government by Presbyteries, Glaffes and National aftemblies, of Teaching^ and of Governing unordained Elders Gonjunift, as jfire dlvino ) 4. Some were for that which is called Independency. <^. Some thought that no form of Church Government was jure divino, 6 But the moft of our acquaintance were peaceable,moderate men that thought feveral parties had fomewhat of the right, and that the points of difference were fo fevv and fmall, that they might well live in peace and love, and that none of the parties was fo right as that in all things they fhould be followed, and others trod down to (et them up : And many of thefe were young men that, being at the Schools, had not been engaged in thefirft quarrels, and dcHred not to fide with any dividing parries, and modeftly profeffed that they had not maturity enough to ftudy them-felves to any great confidence in the Contro-verfies.

22. This lafl: fort of men beginning in IVorcefijrjhsre fee on foot a work of reconciling

Affo-

(

AiTociation, in which the Epifcopa],Presbyterians

and Independanrs, agreed to pradife fo much

of Church Government and Min;ftration as they

were alJ agreed in, with mutual Love and

afTifting concord, and to forbear one another in

the reft, till God fhould brin^ usneerer. ( And

after they added another Agreement, to Cate-

chife every perfbn in their Parllhes old and

young, that would come to them, or receive

them thereto j and perfonally to infirud and

exhort them about the pradicals of Religion,

and preparation for death and the life to come)

This example was prefenrly followed by the

Minifters in Cumberland and WeftmorUnd^ Wilt-

Jhire^ Dorferjhire^ EJfex^ and going on in other

Counties, till the confufions 1659 interrupted it,

and the return of the Prclacic ended it and

many fuch endeavours.

23. When Oliver was dead, many forts of Government were let up in one year : Firft his Ton Richard ( who having never been in Arms, and being faisicd to be for the Kincr, many thought he would have been re dy when he could, to relign the Kins^dom to him , and fpoke him fi^ir on that account, and others becaufe they thousi^ht he would quiet the violent, and keep out utter confufion: ) After his ejedion the Remnant of the Commons called the Commonwealth was reftored. After this they were caft out again, and a Council of State Chofen by the Army ; till the Kingdom grew to fcorn them all, and was weary and afhamed of the confufions, and revived their defigns to reftore the King. 24. The firft open attempt otvniiedendeavdHri K i againil

againft the Army, to rcftore the King, was by the Chcjlnre^ Lancajloire^ and Northxvales men, under Sr^G^&r^ Booth (now hovA De lamere ) and Sir Tho. MidaUton, who had been commanders for the Parliament J and was broken by the Armies Conquering them. Mr. CooI^,Mt Marrifon, Mr. Kiri^y, Mr. Scddan, fent i]pPrironers,and in danger of death, and other Minifters, whofmce are filenced and ruined by thofe they 'hel[)r.

25. Bctihe attempts being renewed, at the fame time, the divifion of the Oppofcrs fthe ^rmy ^nd the Commonx^ealtb Members^ fhook them all to pieces^ and ruined them,and the new clofure of the Old Parliamentarians, and the Royalifts, and the Presbyterians, and other Minifters with the Epifcopal, ftrengthened them, and reftored the King: The Presbyterian Ofli-cers and Souldiers of General Monl(^s Army concurring with the reft, and Sir Thomas AlUn then Lord Mayor {'many London Minifters on their part counfelling him thereto^ v/ith the Aldermen and others, inviting General Mor^io joyn with the City herein againft the Oppofersj from which very day, the fcalcs were turned, and all went on without any confiderable ftop, and the old ejected Members of Parliament firft, and the Council iti\tA fro tempore after, prepared for His Majefties return ; and Dr. Gauden^ Mr. Caiamyy and Mr. Baxter Preaching at the Faftof the next Parlirmcnr, (as their Printed Sermons (hew) the Kino the not morning was voted to return, and to be 'invited 10 his Fathers Throne.

26. In preparation for this, fome Minifters noiv filenced, had treated with, fome Gentlemen firm to the King, and with Bifnop VJhh^, Biftop

^Bro\»ri^, Dr. Hammond , and others, who all encouraged them ( though fome much more than others ) by pro/ciring moderate, healing principles and intentions : And in Lomuw, and feveral Counties, tlie Noblemen, Knights, and Gentlemen that had ftill adhered to the King, profeft and pullidied their peaceable dcfires of Concord, and refolution againft revenge; And Letters were written from Franco to divers here, to takeoff all the unjnftfufpicions thatfome had raifed about the Kings Religion 5 all which promoted the Concord that accomplifhed the Change.

27. Thofe that faw the marvelous fnccefsof this reconciliation and concord^ and knew that the Clergies difiar.ce was moft likely, if any thing, to hinder the happy perfcdion and fettle-ment of a full defircd peace, did prefently attempt an agreement among them: And upon the motion of fome of the fince filcnccd Minifters, the Earl of A^ianchefter^ and the Ear! of Orery mentioning it to the King, they told us, that ic was well pleafing to His Majefty : Whereupon His Majefty vouchfafing them airdience,and great encouragement, feveral perfons on each fjde were appointed to treat of the ncccfiary terms of fetled Concord and to yield to each other as far as they could, and offer their mutual conceffions : What was done in this is not now ' to be mentioned, fkve that part of it was publifhed by fome body, which declareth it, and the firft part being about Church Government and worfhip, iifucd in the publication of His Majefties Graciopis Declaration about Ecclsfiaflial Affairs, by which all our breaches feemed at K 3 the

[

^34]

the prefent to be almoft healed, and the Houfe of Commons gave His MAJESTY Publick thanks.

28 At this time the LordChancellor as a token of H's Majefties Gracious favour and acceptance, offered Bif-opnck^ to three that then treated for Peconciliation, and D^anncs to nvo or three of them. Of the three firrt, one did the next day fave one re fufe it, but in a letter to him proftf-fing^ his gratitude, and tha»- he was fo rejoiced in His Majefties Gracious Declaration, that if it mis^ht bur be fetled by Law, he refolved to ufe his utmolt endeavour*; to pcrfwade all men to conformity on thofe terms, and therefore would not difable himfcif thereto by taking a Bifhoprick, and making men think that it was not for juft concord, but his own intereft that he wrote or pleaded : Another of them foon accepted : The th'rd and the two or three that had Deanries offered them, only fufpcnded till thev faw whether His.Majefties Declaration would live or dye.

29. what was done in rhe next attempt upon His Majefties CommilTion to agree on fuch alterations of the Liturgie as were ncceffary to tender Confciences,&c. we are to make no further mention of, then is made bv the writings given, in which fome body ftiorrly afrer ( in ^^rr and with many falfe. -printings) publifl^ed; ^n addition to th^ Liturgi:, h Re fly to fome former Papers of the BifJpops, and an Ecv,-r,(fi Petition to them for the Churches Peace, wh'ch were given in and never anf^vered by them ( that we know of j -fome one printed. And being in writing reqaireJ by a Right reverend Bifhop then in the Chair, as from fL'periours to Jay by meer

InconvenUnces, and to give In thofe points which we took to be pit fin;^t^^^^ in eight particnUrs the next day as part 5 and by that time but one of ourarguments about one of them was half handlcd,andthe reft of the arguments untouched, and the reft of the Controverted inftances not medled with, our Commiilion was expired: And the Bilhops argumentation as Opponents, afterward, on anotheroccafion printed.

30. Shortly after the convocation of the Clcr^ie fetled the Liturgie as now it is fetled : The'Kings Declaration dyed : The Parliament made the AB of rmforwity, by which many Minifters for not conforming to that Law were on Augt4(L 24. 1662 ejedcd and filenced, on fevere penalties. About Eiglneen hundred of their names from (everal Counties were fl-,ewed Mr. Cd^my and others 5 and feme fay about 203 were omitted, and that they were in all above 2000.

31. They that had treated for Reconciliation forefaw what fad divifions were like to follow, if we were not healed and unitedj and therefore in their Petition made a folemn Proteftation that nothing hut the fear of fm and Gods difflcafare fhould hinder them from Conformity, deprecating the woful effects of the divifion, which could not pofTibly be otherwife avoided, than by Tome necelTary abatements of the Impofitions: and foretelling much that hath fince come to pais, which common underftanding might eafily fee in the Caufes.

32. The perfons that were filenced were not of one mind and meafure about all the things impofed on them, i- Some of them were

K 4 Epif.

Epifcopal, and for as much as Richard Hookep writeth for, and were againft the Covenant ("and never took it) and the Parliaments War, and were for the Liturgie and Ceremonies, and had Conformed had th^fe been all that had been impofed, who yet were caft our of Fellowfhips andMlniftry : Yea fome had fuffered for the King, and been ruined in their patrimony, fomc imprifoned for him, and fome had been inarms for him. 2. Bcfides thefe, and other Epiicop.al Nonconformifts, fome and very many, and we think the greateft part of any one, were fuch difengaged pacificators as we before mentioned about affociations : 3. Some were for the Presbyterian Government, and 4. Some for that called Independent, which were comparatively but few.

Alio fome wTre ( as heretofore Dr. lohn Reynolds^ Dr. Humphrey^) Mr. PerkinSy Mr. Taul Bajn.Scc. for fome part of Conformity {Kneeling and Liturgiej'diT\di fome for the Surplice) & againft other parts : Many would have come in to all the old Conformity, had it not been for that one fentencc in the Canon-fubfcription [^Nothing Ccntrarj to the word o/G^«'/5^ ] f which kept out Mr. Ch-Jlingivorth himfelf, as is reported, till fome difpenfation let him in.) But the New Conformity was fuch as fatisfied them all againft it. Manypurpofcd to have yielded to Prelacy, Liturg/e and Ccremon*ies,and gone to the utmoft that Confciencc would tolerate, rather than lay by their Miniltry. But vyhen they faw the new Ad for Vnifcrmity^iht'w deliberations were at an end.

33. Their intereft, honour or fomewhat tKe

led

[M7l led many perfons of thofe times, v\'hen they had m:idc the n^mt oC Presi^^terians odious, to call all the Nonconformifts that were Epifcop.tl or neutral,by ihename o{ Treshyteriansytwt:^ thofe that had declared themfelvesagainft the Presbyterian frame, fb they were not Independents, And they continue that practice to ferve their ends to this day.

34. The elder fort of the Nonconformifts were ordained by Diocefan B:(hops : The younger fort were ordained by Alfemblies of the Parifh Paftors of Cities and Countries, no other ordination being then allowed by thofe in Power.

3 J. As to the late Civil Wars which feme moft lowdly charge on the Nonconformifts, this is the truth, that thefeveral parties charge the beginning of that war on one another:One party I faith that the Fresbyterians begun it in England: Another party lay it on the old Church of England men that followed Archbifiiop Abhot^ and fuch like : Both thefe accufed Parties laid the beginning on Archbifhcp Laidd as an Innovator, and tbofe that followed him: And fome think that every fide had too much hand in it, and were to be blamed. The truth is, 1. That more by far of the Nonconformifts than of the Ute[on q{ the Prelatifts were for the Parliament in thofe times: 2. That fome that were Sedaries, and fome that were hot for the Par-li.iment did conform : 3. That fome few that had

en in the King's Army or Caule,and that were . -lerers for him, and v ere againft the Covenant and the Parliaments War, were Nonconformifts: 4. That many more of the old Epifcopal CorKfor-

tnifts^ than of the later fort of them were f^o^ the Parliament: 5. That the Archbifliop of Tork^QVuli4ms) who had fome time been Lor(} Keeper,was one oftheParliamenrs Commanders in North-WAies (as it is reported without denial.) 6. That moft Miniflers are dead t'lat were in that War. 7. That the W^'I'^f^rrtfier Aflembly, as is (aid, came thither almoftall Conformifts.. 8. That fo fmall is the number of the prcfenc filenced Minifters who had any hand in thofe Wars, that if no other were ejed:ed and filenr ced but they, the cafe would be judged compar ratively very eafie, and it would be thankfully accepted, as hath oft been told. For moft were then youths at School, and in the Univerfities, and many lived in the King's quarters and gar-rirons,and many other never medled with Wars at all 5 it being now about thirty four, or five years fmce the War began. 9. That all the Wars that have been fince their oppofition to the Parliament and violence done to the perfon of the King, were far from being owned by the common fort of the now Nonconformin:s,as was faid. 10. The Dodrine of T?;//^*^, Hooker^ and fuch like, containing fuch Principles as Parliament men then ufually profeiTed is before mentioned, though not fully rccircd,and is common-Jy known -, and that the main body of the Parliament, Affembly, Aruiy, Comnunders, Lord • L!eutenants,Mijor Generals of Bragade?,andSea-Captains, were profeffed Conformifts of the Caiwch o^E^glmd, II. Laltly, We h^d hoped th.u Hs Mijefties pruder.x had by the kOi of Oblivion long fiace ended this part of the Contention ; but we fiad ftill fom; conformable Minifters

CM91

niftf rs whom in other rerpc(n:s we much efteem and love, who (as if Truth, Charity, Juftice and Humanity had been forgotten by them) affirm in print that ^U the Nonconformij^s were guilty of the Kings Deaths paiTing over what is aTbrefaid of the Conformilts j and others of them crying out to Miigiftrates to execute the Laws on us, by the urged Motive of their late fequeftrations and fiitferings: as if they knew not, or w uld not have others to know, how tew Nonconfor-mifts in Parliament or Militia there were at the beginning of the War in comparifon oftheCon-formifts 3 and how much the fecond, third and following Caujes, Parties, and Trag dies in that War, were difliked by the now Epifcopal and Presbyterian Nonconformifts.

36. The people who now adhere to the Nonconformifts, who were at age before the Wars f whom we that write this were acquainted with) had very hard thoughts of the Bifhops perfons, and feme of Epifcopacy it felf, becaufe of the forefaid filencing of Minifters, and ruining of honcft men, about Smday-C^oxts, Reading that Book, and other fuch things, befides Nonconformity : But when the Minifters that guided them, began to feem more reconciled to the Epifcopal Party, and upon the reports and pro-mifes which they had heard, had put them in hope that the next Bifliops would prove more moderate, peaceable and pious, than the former, and would by experience avoid divifions and perfecution, the fa id people began to be enclined to more reverent and favourable thoughts of Epifcopary and the Bifhops 5 and were, upon experience of the late confufions, in a far fairer

way

way to union &: fubmifTion to them than before.' But when ihey faw their Teachers taken from them, and fome fuch fet over them againft their -wills, who were better known to them than to the obrruders ; and when they heard of about^ 2000 filenced at once, this fo much alienated them from the Biflmps, that it was never fmce in our power to bring them to fo much efteem of them, and reverence to them, as might have beenj but multitudes by this were driven further from Conformity than the filenced Minifters* 37- The 2000 filenced were not a quarter of the Minifters oi Efigland, vvho were in poffeirion before the return of the Bifhops: fo that it is evident, that above three fourth parts of the Miniflers that kept in under the Parliament and Prote(n:or(notwithiianding Covenant, Diredory and all J did prove Gonformilts."

38. The Nevs}-altered Liturgy was not printed and nubliuied till Auguft 2.^. or near it, when the Minifters v/cre to be filenced that fubfcrib-ed nor, and confented not: fo that we muft needs fuppofe that thcv were but ^c"^ Minifters v^ EngUnd\x\ companfon of the reft, who ^t^^r {aw and read (much lefs long confdered) that Book^ hfore they declared their yljfent and Confent to all things in it. Sure we are, that we that lived in London^ who h:d it at the firft publifhing, found the time paft, or fo (liort to examine all things in it with due deliberation^ that had it been blamelcfs, we muft have been filenced, unlefswe had confented upon an implicit faith.

39. Since we were filenced,His Majefties Declaration for more Liberty in Religion came put 1673* but fo>jn died: And fmce then we have

been

been called to many attempts for Unity,in which we have twice come to an -agreement with thofe honeft, peaceable, pious and learned Divines of the Church of EngU^^id^ who were appointed to treat of ic with us. But that figni-fied nothing as to our healing, while Reafons unknown to us, or ineitabfe prevailed.

40. Yet ftill we have been called on to Tell what we ^hck^ at, and wh^t ;v^ dcfired, and what would [at nfie ///, ( who defire nothing but leave to excercile the Miniftry to which we were ordained) and the Cant l\ill goeth on among the ignorant at leaii, as if we had never told them to this day 5 or as i f fince the new conformity we had ever been called or had leave to tell them, or as if the fame men would endure us to tell them our cafe of. diffent ard the rea-fons of ic to this day. But the Judg is at the door.

SECT. VilL

The Mcittersof Fauf, as to zz^jjI is rcqvr. redoj fis, by Laws and Canon, to ijjhicb *we miifl conform ; And firfi of Lay-men,

I. /^AF Laymen that will have any Govern-\J ment or Truft in any City or Corpora-tion,is necelTarily required the taking of the following Oath and Declaration by a Law.

*' / Swear that it is not Lawful upon any ^' pretence whatfoever to take Arms agalrifl " the King : And that 1 Abhor that Irajterous " pofition that Arms may he taken iy His Authg-" rtty againji his Perfon, ir ag^injt thofe that are

''C07P3-

[mO

*• Cofnmijftoned by him^ And the Declaration is « [ rL\t there is NO O B L JG^TION '^ fipojj me or ^ N T OTH E Rperfon, from " the Oat'? Commonlj called thefolemn League and " Covenant.

1. By this Oath and this Declararion the Government and Trufi of all the Ciries and Corporations of England are conftituted or | qualified.

2. Part of this Vow and Covenant is [ againft Poperjjft/perftition^ ^nd prof inefiefs ^ind all that ts aguinjh jound doctrine and Goaljnefs : that we Will Ki pent of our fins, unfeignedly, and amend our lives, &-c, ] which the Noncontormifts take to be Laveftu and Neceffarj\\\\\i'^<^,

3. Thoufands of people lived in the Kings Garrifuhs, or Qu;^rters, and thoufands were then unborn or Children, who never took this Vow or Coveiianr, nor ever heard or read ir, or know what, is in ir.

A. The Parliament that impofcd it on others torik ir voluntarily rhtmfclves, as did many ' thpufand more.

'5. Manv thoufands took ir that never faw the facts of each other, nor know m what fenfe^ er With xvh.it mind all others took it : The fe) ft' being, doubtful, all took it not rn on fenle : ^ud many thought themfelves nor boun to t-^ke it in the impofers fence, where th^ words m ght bear another 5 And fo, its like, th .ught the Royal party of the Nobility and Gentry, who took it at their compofjtion.

6. It was a Vow to God, as well as a Covenant with men (as the words fhew.)

7. The Controverfie is not, i. Whether it

was

was Lawfully Impofcd, 2. Or whether it was Lawfully T^k^n, 3. Or whether it bind as a League, 4. Nor whether it bind to any unlawful thing ("which all renounce) But, 5. \Vhetheras a F^ow mad. to God, it bind to things necejfary ( as againft Sch\(m,Profanenefs,Poperj: to R.pent^ 5rc.) to wh ch men were before bound by other obligations. Nor whether they that took it not be bound bv it to repent,8rc.but whether no one perfon in the three Kingdoms t\ ho took it, be (b bound : And that fince the Scots drevv his Ma-jelly to fecm to own it ( which we judge they did unlawfully.j

II. All Parents who "^ill have their Children baptized, mal^ fubmit them to thefignofthe CrcXc.js it is after defcribed. ,^'W/; mnfi all that a'^e to he baptiz^ed at age [nhnjit themfdves to it,

l\l. All perfons that have Ch (dren to be baptized muft conform as followeth i. They muft procure three perfons to be Godfathers and Godmother, who muft perfonally prefent the Child to be baptized, and muft promife aud Vow to God in the Childs name the duties of the Covenant, and muft in the name of the Child fay [ that be renouncsth the Devil and all his xvorksy the vain pomp and glory of th^ world &c^ and that he fiedfafily believeth all the articles of faith , that he xvill he baptiz^cd and that he "will obediently kjep Gods holy vptH and Command-ments^&c. ] Not that they believe^ confsnt &c^ but that he ( the Child ) doth belv-ve^ defire^ &c. And it is not a meer promife for the future [ I •rr/7/ believe and renuimce^ &c, ] but a prefeffion for the prefent tim: \_I do believe fiedfajp/y and I do unomce ] And in the Catechifm it is faid that

iRepen-^

J[RepeHtance vphereby they forfaks fin^ and faith vpherehj they fiedfa^/y believe &c, are reqnired of perfons to be baptiz^ed ( and not only that have been baftiz^ed ) And yet that Infants that cannot do thisiare to be baptlTiedy becahfe\^they prom^fe them by their fureties, ] and it is not faid becaufe they profefi to do them at prefent by their furcties.

2. The Child is baptized upon the under-, taking of thefe perfons as fponfors or Covenanters, yvhofeparts and duties are thus exprefied, [ To fee that this Infant be tanghtjo feon as he Jhall be able to learn, what a folemn P^oxv, promife and profe/Jion he hath here m>%de by yoti-, and that hsmayi^now thefe things the better^ ye fhall call upon him to hear fermons, and chiefy ye fhall provide that he may Learn the Creed, the Lords^ prayer, and the ten Commandements, in the vulgar tongue^ and all other things which a Chriftuan ought to kjiow and believe to his fouls health 5 and that this Child may be brought up to lead a Godly , and a Chnfiijin life. ] ^

3. The Conformifts here are not agreed them-^ fclves, what that fubjedive individual Faiths Yenwici.itiGn and dafire are which the Infant at prefent PROFESSETH by his fureties : It is not that the Infant doth aBually believe hirnfelf for the Catechifm confcQech that he doth not. Nor is there any probability that he doth, unle(s hy^ miracle unknown. And if it be any ones faith el(e that the Infant then Profepth which is Imputative ly his civn, it is not agreed whofi faith that is or muft be 5 whether the Godfathers , or the Churches,^^^ what Churches, whether that Con-gregations, or the Diocefan Churches, ot the iV^-

tional

iional Churches^ or the Vmverfal Church^ or whether ic muft be the Parents^ Adopters or On7«^rj of the Child.

4. Though the Godfathers be not by words to promife their P^rf J, yet ftanding purpo(eIy there as undertakers of it, and hearing the Minilter exprefly tell them what their PART and DV TT \s, their coming and (landing in that relation, is a plain fignification of confenr, and rendereth them obligedCovenanters or Sponfors. 5.Thefe fponfors are not obliged to profefs that the Child is theirs by Adaption or any propriety. And fo far is any fuch adopting or omnng from their purpofes, that we never in all our lives knew any Godfather or Godmother as fuch, ( not having before taken the Child as theirs on other reafons ) that ever became a fponfor with fuch a fignified intent.

6. In moft Country Parifhes that we have known, a great part of the Communicants, feem Ignorant themfelves of what is to be undertaken for the baptized, ( as we judge b;>' our tryal where wc have lived, and the credible report of other Paftors: ) And too many tiotorioufly live themfelves in a courfe of life contrary to what is to be undertaken for theChild.

7. In all our lives we never knew oneperfbn that undertook this Office of Godfather or Godmother who beforehand gave the Parents any credible promife or fignification, that they had any purpofe at all to perform, what the Church Chargech on them, and they there undertake as their parts and duties,

8. Nor did we ever know one in all our lives that as a Godfather or Godmother did perform itj

viz..{To fee themfetvesthat the Child be tunght his Covenant as focn as he is able to learn, and to provide that he be taught all before recited, his Crced,&'c. and ail uhthgs which a Chrtftian ought to k^ovf and bdieve to hts fouls he alt hi and that he he virtHoufljf brought up to Uada godly and a Chri* fitan life : But they leave ihcmto the Parents,

9. No man can compel another to be Godfather or Godnnother.

10. All fach undertakers that we have known have been of (bme of thefe following forts; I. Either ignorant perfons that knew not,or care^ Ufs that confidercd not what they did : 2. Or perfons that mi^ool^ the (enfc of the Church, and thought that they were but the reprefenters of the Parents^ and that what they promifed/it wat not they, but the Parents that were bound to perform : 3. Or Nonconformifis ( in this point } who purpofed beforehand to be but the Parent^ Reprefentatives, and that the promifr and obligation (hould all be devolved from them on the Parents, though they knew the Church meant othervvife j and that they were not bound to the Churches fcnfej and therefore their ftanding to hear {jhis is your part'^ was no confent to take it for tbeir parr. And none of all thefc do anfwer the Churches fenfe in their undertaking : And if wc are commonly baptized and made Chriltians in a way of falfe flowing or Covenanting of fuch perfons, or of delufory Equivocation, it is not well.

11. We know not where Parents can procure any to undertake this Office as the Church ini-pofeth it, that credibly fignifie themfelves able and willing to perform it: wc could not do it our felves were we never fo defirgus; Perhaps

[m>1

fome Rich men might hire others td take thcit Children into their Care and Edticatmn, as muft be promifed ; but who would do fo for the poor? yea for all the poor o^England f And the Non-conformifts are not (atisned that it is lawful to engage any in a perfidious covenanting before God, when before-hand they have no credible? fignification of any purpofe to perform it. Nay^ when the Parent refcilveth to educate his owrt Child, and not to truft him to the Provifion or care of others.

12. The Minifter Covenanting \jo ufe the form in the 3ook^cfCo9rmon Prayerprifniped in admi-hifrrationof the SuCraments^and Ho dthef'^ Can, 36. Ho Parent maj/ fpcak^a vpurd tn the n^me of iois own Child, r\o^XO enter htm there into the Covenant of God, nor profefs that he otfereth him to Baptifm by virtue of, and in confidence in the promife [/ will hs thy God, and the Gjd of thy fcedin their Generations-^ Nor to promife him-felf what the Godfathers arc to promife : The words alfo of the Can. 29. are tbefe 5'' [_iSfo Pa^ ' rent Jt?aU be urg^d to be PHESENT -^ nor be ** admitted to any^er as Godfather for his own ^'Child : jN^or any Godfather or Godmother Jkall ** be fpiffered to mak£ aay other anf^fer or fpeech ''than hj the Book^of CotPtmon Prayer is prefer ibed '* in that behalf.

13. It is the Godfathers work alfo (by the Liturgy) to take care that the Child he brought tif the Bijhop to be confri^^^d by him ( in the manner of the Church oi' England) as foon as he can fay the Greed, Lords Prayer, and ten Commandments , and be further iufiruBed in the Qhwah Gattchlfm -, which God fa then tjfe not

L 2 at

at all to perform ; nor do the Parents ufc to ex-ped it: Nor doth one Child of a multitude on-derftand what the Byptifmal Covenant is^ of many a year after they have learned to fay the faid Gatechifm.

14 That the Godfathers ftand not there as the Reprefenters of the Parents is evident (according t© the (enfe of the Church) becaufe the Parenthimfelf is not fufFered to do it, or (peak one covenanting word 5 nor muft be urged to be prelent 5 nor are they to fpeak in the Parents name in any of their undertakings^ Nor is there the leait intimation that the Church taketh the Sponfor for the Parents Reprefentative.

ly. The Parents are to be admonifhednot to defer the Baptifm of their Children longer than the firft or fecond Sunday, unlefs upon a great and reafonable caufe to be approved by the Curate ( whether they can get underftanding, credible Godfathers or not rjThefe are the Matters ofFadl.

Here note i. That there is no Controverfie between the Conformifts and Nonconformiits, whether Christians Infants fhould be baptized: l.Nor whether aConformifts baptizing be valid: 3. Nor whether the Parents prefence be abfo-lutely neceflary, and another may not fpeak in his name: 4. Nor v/hcthcr Adopters, or any Froprieters may not covenant for the Child : y. Nor whether the old Sponfors be lawf{]l,who r. Witnelfed the credibility of the Parentj 2. And undertook the Chriftian Education of the Child, ifrheParenrs fhould either die or apoftarize : The Nonconformifts are againft no fiich Sponfors, though they think that their Children have

right

[»49l

right toBaptifm without iucb. 6. Nor.do they deny that Baptifm in the Parifh-Churches is va^ //Wand UvpffilsLS to the Parents and Godfathers, if they do but agree on the ISIonconformifts way, that the ^ponfors (hall hut reprefent the Parents, and that they be not bound by the contrary judgment of the Authors of th^Lirurgy to the contrary. But the qiieftions are i^ Whether a Cbriftians Child,- whole Parents h4v.e.-no way forfeited their credit, have not,tight to Baptifm, without other Godfathefs.. z. Whether the Parent fhould not foUmnly enter ^i$ -mtk Child intp the Covenant cf GodQiS well asin.tiipes of Circumcifion. ) And whether any Parent fhould be/(?r^;^^^« it, viz.. to appear iind fpcak as the Reprefenter of the Child, or Undertaker for him, and Promifcr of his Education. 3; Whe^ ther that ChrU mu^prjofifs by another. ili^t.He Himfelf BelievethyRenofcnceth, Repenteth ^nd.De^. fireth Baptifm : And it be not rather to, be prc-fejfed that he is the feed of a Believing, feuitcht Parent^ whofe WUl \%zs his. Will, and is under God's Promise [/ vpill he thy God, and the C(>d of thyjeed,'} 4. Whether a ChriUian Parent may confent to the perfidiotu undertaking of, apy Godfathers, who give him not the Icall reaton to be* lieve that they intend that prpvirion for the Children which they undertake: Grelfe-may let his Child be unbaptized till he can get fucfi a credible Undertaker j which is never like iq be with molt, or many. ^. Whether the. Children of Heathens, or Infidels, or Atheifts, have right to Baptifm upon the prefentation of any Godfather,, who never ado.pfeth them, or taketh them for his own, nor giveth any credible notice L i " that

D5ol

chat he really intendcth to educate thofeChtf-dren as pro forma he feemerh to undertake: Or whether fuch Children are truly faid to believe, becaufe the Godfather, or Minifter, or Congregation, or Diocefs, or Nation, or Catholick Church believe.

HI, The Nonconformifts are not of one mind about receiving the Lords Supper Kneeling i Many judge it Lavpfnl, though neither neceffary nor molt eligible were they free 5 fome judge it alfbVnojt eHgiMe : And fome judge it,as things ftdnd/unlawfu!: Their reafbrs are.

1. In doubtful cafes duty lieth on the fureft fide : But this to them is a doubtful ^aleon one fide, and to imitate Chrifts inftitution by foch furincrasmen ufe to do at meat, is certainly Lawful.

2. Becaufe they think this Kneeling violateth the reafons of the fecond Commandment, being ufed where,by whole Countries of Papifts round about us, and many among us it fignifieth Bread-Worjhip or Idolarry by the fame A(ftion at the fame (eafon iifcd. For rheyTuppofe that thelccdnd Commandment forbiddeth Images^ as being ExternaljCorporaljfdoUtry, and SymhoiiTLing fcandaloully with Idolaiors, though the mind intend the vvtjrfr.iping of the true God alohe. And fuch they think this kneeling is, and that it encouragerh the Papilts (as is inftanced in a ftory in the Life of Bifhop Hall. )

3 Becaufe they think that the Tradition and Cuftom of the Catholick Church and the Canons of the greareft General Councils not repealed by any othVr ( as Ntc, i. Can. ro, & Can, TrulL&c,) are of ftronger obligation than

the

Ci50

the Canons of oar Convocation. AfKi thoft Canons, Cultoms and tradition prohibite all Adoration by Genuflexion on any Lords day in the year, and on any week day els between Eafie^ and whit font ide 5 And this cuftom continued 1000 years as the Tradition of the Univerfa! Church 5 and was never repealed but changed by degrees by contrary pradice: They that think not that they are bound by thefe Canons or Cuftoms at all, yet think that they arc enough to nullifie a contrary Canon of a lower power J or ad hominem may excuic them. Yea the Conftitutions called the Apoftles, feem to Command all the people to receive the Sacrament itanding and to go for it Lib. 2. Cap, 57. Having prefcribed the order of worfhip ( that after the old Scriptures read^they fmg a Pfalm and then read the Ads and Epiitles and the Gofpels, and then that the Presbyters one by one exhort the people firft and the Bifhop laft ( for in thofe time every Church that had an Altar had a Bifhop) he concludeth IPoftea vero fiat facrificium, cun^opopulo Stante & plentio pre cant e^ & oblations fa^a, ] ijHtfque ordo feorfim corpHs Domini & precicfum fanguiuem fnmat^ accedent^s ^rdine cum pndore & reverentia ut ad corpus Regis JtemmHlieres openo capite,ut ordinemeantm deeet, accedant that is [ After let the facrifice be made, all the people ftanding and praying in pl$nc€ : j4nd the oblation being made let every ^der apart take the body of Chrift and hit precious blood : Coming to it in order with mode fty and reverence as to the body of the King, .^nd let the women approach with covered heads asbecometh their ard*r, j

L 4 For

[

r5ij

For fuch reafons as thefe fet together, fome Nonconfbrmifts, {Lzy and Clergy j take this ■ Kfiecling (while Papifts about us by the fame gefture adore the Bread ) to be unlawful, who yet profefs as great Reverence to Chrift and the Eicbarrft as any others. *

But other Noncontbrmifts fay that they can

'anfwerall thefe arguments. But that they truly

render the fcruple? of the diflenters f^//^r^^/f,

and the perfons unmeet to he therefore eMof»mft^

fjicate, : •• : :

2. By the Canon and Rubrick, no one of theft diflentersmufi- beadmitred to the holy Communion, Can. 27. Saith \_No Minifter when he cele-" brateththe Communion fhall wittingly adminiftet *' the fame to any^h^t tlofuch as kneel^ftnder fain of ^' fnfpenfton.'] ' And the Minifters Covenant to ufe *^ no form of admlniftringtheSa^rameht^'but accoV'* " ding to the I iturgie.

V.The RubrickafrerConfirmation faith[ There fball none be admitted to the holy Communion^ till fvch tim^ as he be confirmed^ or he Readj and ' l)cjirott5 to be confirmed. So that defire of Con-firm.irion in the Englijh way, is made aneceflfary Condition of Communion. • -A "^ -'*"

2. The puhlick owning of the Baptifinal Covemmr, is that which the NoncoTifbrmiftlafe fo far' ffem Being againlt, that they take it with a ferious Confirmation thereupon • to be the iTa^er w;,y of tranfirion from the Infant ftate of Church-mf mberfhip, into that of the A*dult: antl the moft Congruous means of uniting diffenrers ' abonfChurch difcipfine, and of preventing. Anabaptiflrv that can be found out. But many /oi>er Chriftians arc unfatisfied with the Englifo '-''*' Avay

way of Confirmation^ i. Becaufc they find it fo iike to that Confirmation which the Papifts have made a Sacrament, and which very many beyond-Sea Proteftants have written againft : vide DalUum de confirmat, 2. Becaufe it is made the proper work of a Diocefan, and wholly denyed to the Parochial Paftors; And becaufe thofe Diocefans know not ordinarily T\heiher the perfons be meet or unmeet to be confirmed, being ftrangcrs to themjfor how can they know all the perfons, men, women and fuch Children of fo many Parifhes as a Diocefs doth contain : ( fome Diocefies having above a thoufand Parifhes others many hundred : One above 100 miles in Length, and others, very great) ? Its true, that the Minifter of the Parifh is bid to Catechil^ them, and to bring or fend in writing the names of fuch as he thinks fit for Confirmation. But i. This is not ordinarily done: but Children incur time have ufed.to run together to a bifhop when he came into the Country on that work, without the Minifters Certificate or Godfathersj and none, that ever we knew of, that came for Confirmation in this manner, was refufed : And as the Bifhop never faw or knew one of the multitude whom he Confirmeth, fb he taketh not time ^o far to examine them as to give him rational fatisfaftion of their fitnefs : Nor indeed can he poffibly do itforcneofa multitude of fo large Dioceiles,when molt ^r^^f Parijhes 1VC too big for a prelcnt Minifter who is acquainted with them better than a fbrange Diocefan can be : How can a man that hath fo many other employments as Diocefans have find Jcifure^ were he never fo wiirmg,to examine

fo.

fo TQany hundred thoulands as are in this Dio-^ cefs ? or fo many (core thoufands as are in many others ? }. And as the Minifters rarely certiftc according to the Canon, fo the Bilhop is not tyed to taice his conlent, but may thus impofc confirmed perfbns on his Communion, though he know them to be never Co ignorant or un*-meet. 4. And it is Children that are thus to be confirmed, v/ho rarely ever come fo young to own with any tolerable underftanding and (eri-oufneft, their Baptifmal Covenant. Few ofua by experience can fay, that we did it of many years after that wc had learned the Lords Frayer.&c. y. And no other qualification is nc-ceffary, but that he learn the Creed, Lords* Prayer, Decalogue, and Church-Catechifm, the bare words of which are learnt by rote by multitudes of Children, who underftand little or nothing of what they fiiy : We do not find, that if perfonsitay,unconfirmed till they are adult, that any Herefie or wickednefs of life, is a bar to their confirmation; much left are they required to bring any teftimony, that they live according to their Baptifmal Covenant. 6. And as faras we can learn, it is but a very fmall part of this Kingdom in comparifbn of the reft, that ever were confirmed. 7. Nor know we many Minifters that ever examined their people generally, whether they were ready and willing.to be confirmed.

VL The Nonconformable Laity are ejc&cd from the Communion of the Church, and their Children ('that are difpoied of by them^ from Baptifm, Ghriftendom and Chriftian burial, if not from falvarion^ ai far at <ki the Church

!yeth$

lyclh 5 and thofe that affirm themfslves to he Nofh^ tmformtfls are by the Church Laws excommuni" cated ipfo fatlo^ though they (hould defirc Communion.

2. That no Minifter is to admit them to the Sacramental Communion is before (hewed from Can, 27. And alfo that their Children are not to be baptized, unlefs they will fubmit them to the dedicating fign of the Grofs; no nor to be buried with ChriiUan Burial (of which more after-ward.;

3. If they have a Miniftcrin their own Pa-ri(h that never preacheth, or fo bad as that they dare not commit the Paftoral care of their foult to him, they muft not be admitted to Communion , in any other neighbour Pariflies, Can. 28.

That they are iffo (4^9 txccrnmnnicatcd^ fhall be anon (hewed.

SECT. IX.

Tlje Matters ofFa5l that concern the Cpfh formtty and Nonconformity of the Mmi-Jlers: And i. of jljfent^ Conjent and Sub{criftton that nothing is contrary to God^s Word,

i.'T^HE Canon to be fubfcribed (36th.) iri/-X Ungly and ex animo is | That the Book^ of CommQK'Prayer, and of ordaining of Bi(hops, Priefts and Deacons, containeth in it NOTHING CONTRARY TO THE WORD OF GOD ;

and

[m^]

and that he himfelf mil ufe the f^rm in the /aid Bool^ preferibed in pMick^ Prayers and Adminp^ ftrationof the SacramentSy and none other. • •>

?.The meaning of this fubfcription i$ not agreed of t)y the Conformifts that take it: As to. the firft claule, fume fay that by [_ Nothing Contrar/ to the word"] is meant as it is rpoken,[ Nothing'} indeed. Others fay by [ Nothing ] is meani: f Nothing which I have difcernedfo to be : Ot ^.Nothing, exc.'pt fuch failings as all humane writings ate lyable to. ] And by [ Contrary'^ Some fay [ ddntrary in the Comn/on fenfe of the 'word~\ is meant: 'But others fay thatby[Ct7«T trary ] is meant [/<? far Contrary as Jhould drive fis from Communion with the Church J or[€<?»^ (vary to any great doHnne or precept of the Word of God. And the Nonconformifts inrerpretit gl ^he firft fort do^ according to the u(ual and proper meaning of the words. r: '^;r[>

5. So the later claufe, [ that he himfelf will ufe thdit form inpublick^ prayer and adminifiration Q\ the Sacraments and none othen^ ] Dr. Heylin and very many others fuppofe is meant properly as is fpoken vizj. That by the form is meant ajl the words and orders^ and that by pHblicI^ prayer is. meant as is fpoken, uillpublick^prayernfedby a Aimifter in the ppiblick^ affemblies ] And that by [ None other ] is meant [ neither wholly nor tn pdTt. ] But others think that by [ Form ] is meant only £ the form of words^ and not the orders ] And that by f none other ] is mtdXitiovAy X; No other Bool^ of Common- Prayer or fet Litur-gie, ]' Or [ A^^ other entire form and order exciuy ding this {] And that it doth not mean [ No other form before or after Sermon in the Pulpit, Or in

foms

[157] fime parts of Worfhip^ fo it he of optr t>wn Cowps^ fare : ] Nor yet that we may not ufl- fometime fome other order than is prefcribed in the Ku-hx\Qk$,vi7i, I. Sometime read other Chapters than the Calender prefcnbeth, becaufe that Liberty is exprefl'ed in the Preface to the fecond Book of Homilies : 2. Sometimes to give the Sacrament to fome that kneel not: 3.To baptize fome without the Crofs,6rc. ( of which more hereafter) Becaufe the Rubrick faith only [_you JhalL do thus'] but laith not [^youfhall do no other-xvife. ] But to this the former fort anfvver i.That if any univerfal Negative (^none other) may be particularly or limitedly interpreted upon our own furmile?:, no Laws, Covenants or Promifes fignifie any thing, and no words are intelligible : 2. That we fubfcribe ftridly to this Article (io u(e no other form,) But not fo to the Book of Homilies, but only that wc take it for wholfoni Dod:rine : 3. That if the Rubrick for CrofTmg, Kneeling, Src. exclude not all other inconfifTcnt forms of adminiftration, it fignifieth nothing,biit leaveth every man to his own will.

4. It is yet a greater doubt with the Con-formifts themfelves, whether thefe words be nor at leaft a Covenant that They will ufs no ether printed prefcribed Liturgy, And fo fome think that it plainly obligtth them not to ufe thofe printed Forms which the Archbifhops and Bi-(hops have ufed to draw up and impole, for (e-veral Publick Fafts, Thankfgivings, and particular occafions. But others think that it doth not bind them todifobey the Bifhops therein: but that fuch exceptions were intended though not expreft, or at Icaft had been infertcd if not tor-gotccn. IL The

r«58]

11. The Ad of Uniformity requircth that e\*^-* ty Miniftcr that officiates " IDo openly andpu^ •' Ifckjj before the Congregation thi:re ajf^mbled^ *' declare his unfeigned ^ffent and Consent to the •* Vfe of all things in the Book^ contained and pre-* ^fcnbed^ in thefe words and no oth< r {^I A. B, da " here declare my unfeigned Affcnt and Confent *' to all and every thing contained and preferibcd, ** in and by the Bool^ entituled. The Booi^of Com-•' mon-Frayer,& Admmifiratiun oftheSacrammts •* and other Rites and Ceremonies of the Churchy ^ according to the nfe of the Church of England j *• together with the PjMter or Pfalms of Davld ** pointed as they are to he fang orfaid in Churches, •' and the form or m^.tner of makjng , ordaining ** andconfecrating of Bifhops,Priefl-s and Deacons,"} " And page lo. \_HeJhaU declare his unfeigned Af-•' fent and Confent unto, and Approbation of the *^faid Bool^, and to the ufe of all the Prayers, '* Rites and Ceremonies^ Forms and Orders there-•^ in contained and prefcriited according to the *^form aforefaid,]

2. The Gonformifts themfelves are not agreed of the meaning of thefe plain words. One party expounding them as the Nonconformirts do, according to the propereft and ordinary ufe of the words, and the other party otherwife. The former hold that as many Ads of Parliament Gon^ tein more in the body of the Adt than in the Title, and make the means more extenfive than the end, fo here the A S S E N T and G O N :>ENT tothe US E of the Book is tlieEHD in the firft claufe, and APPROBATION alfo in the fecond : And that the Declaring that form of wordiis x\\q Mians to that end: That

Aliens

Afifent fignificth jijfent to the Truth ] and [ Con* fenr and approbation ] relate to the Goodnefs^ re^itnde and ufe^ ] And that this is not only of the'Trayersand other parts which the fubfcriber is to Read to the people,but as is exprcft [ of all things ( without exception ] Conteined m and frejcribed by it j particularly [ to all the Prayers, Rites, Ceremonies, Forms and Orders % ] withoMt collufion or equivocation.

The other part hold, that all this fignifieth no more, but that [ / Ajfent that I may lawfully ufe, and I Confent to ufe,fo much as belongeth to my place, and that / mil not unpe ace ably oppofe it, J Thf ir argument is, Becanfe [ to the Ufe, ] it mentioned before the Form of words. To which the other anfwer as before, that i. Thar ylppYobation is mentioned after as well as V\e, a, That x}m^ Means are larger than the end: At in the Corporation ACt, the end is the preventing of Rebellion j but the Means is Declaring that t There is no obligation oh me or any other from that Oath, j 3. That without groft violence Af-fent can be judged to mean no lefs than {^ Affen-ting that it is fyue, ] 4. That there is not a word in the Book which was not intended for fome Vfe: And therefore, to Affent, Approve and Confent :o the Vfe, is more than metrly to Affent to the Truth: The Preface hath its U(e j and the Calendar its Ufe, and the Rubrick its ufes, and the reft of the parts their feveral Ufes 5 But did We believe it ro he falfe, how could we Approv§ ir,or of what Vfe would it be? 5. To put all out of doubt the Parliament-men long ago told us (noneContradidlingit to us) that into another Bill, thf houlc of Lordi added a Frovtfo that the

Dccia-

Declaration in the A<fl: of P^niformity fhould bd undcrftood but as obliging men to the Vfe of iti and that the Houfe of Commons refufing, at a Conference about it, they gave in fuch Reafo'hs againft that fenfe and provifb to the Lords,' upon which they did acquiefce, and caft it out?

III. By this General Declaration we are obliged to-^fd-w^ to fas truej to approve and to Vfe thefe words after the Calender, " IRules td ** kjiorv when the Moveable Feafis and Holydaies " begin, Eafter-day {on vphich the refi depend^ is, *' ahvaies the firfir Sfinday after thefirji full Moon, *^ vphich happens next after the one andtnemieth " day o/March.]

2. This Rule is falfe: As t. Every Almanack will fhew : 2. The Table following to find out Eafi^er-day for ever : 3. And the pradice of our Churchj that keepeth Eafter on another day. !

3. To confent to VfethtSyk to confent to keep Eafter-dajy contrary to all Chriftian Churches^ and contrary to another Rule in the fame Book 5 and to confent to tife both Rules, is to confent ta keep two Eafler-days in one yearj and fo ofEafier^ Term.

4. Hereupon fome Conformifts fay, that [^p [enting to^ S^pproving of, and Confcnttng to ^It things contained arid prefer ibed ^2 fignificth but [^as to h/imafie, fallible writings^ f> far ds there is no miflake'] or [ ylfjcnttng and Confentlng tO-bd peaceable'.'} But Others fay that it is bur [to ^f-fent that It is true rvhcre it is not falfe,and u^ppr ve it as oood where it is not bad; and to Confent to tife it where I\have no cattfe to the contrary^ And they ask, i. Whether this be the ufual or proper (ignilicarioji of fuch words? 2, Whether any

Non-

Nonconformlfts would rcfufe it in that fenfe. 3. Whether they will give leave to (he Papiits and all other fubjeds to take the Oathof Alle^ -giance in fuch a kind of fenfe and expofition.

But there is one that hath defended this as true, and tells us that by the [/W/ moon ] is not meant that which we call xh^ juU moon, or the fame that's meant in the other parts of ihe Book, but by the fftII moon is meant [ the mean ConjunEiion ] and [ the fourth oi'u^pnl that year 1664 Or tl4 dates after the ancteht new moon fo^nd by the Go/den mrxther the l/^th dnj of the £cclefiafiical Cjlclic ?wo«f^]Foran uld Mafs Book faith [ Pofi vtns diqmnoHium Qftare pleniltsnium & Dominica proxima factum celehra Fafchm Non V'jrifis invenens ft mtlle legas Codices. ]

^efi, I. Are we fure this Mais Book meant not pUndhniam as we do properly ?

.^tfefi. 2. And are we lure they erred not thac wrote this?

^efK 3. And yet are you fure what they meantf

^eft:, ^. Would ycu perfwade us that our Convocation now borrowed their Direcflion from; this Mafs Book f

«^<?y?. 5*. Are you fure that this Mafs Book fhould be our rule hereia of fpeaking or interpreting?

^tsefi, 6. And yet not in the Gale ndar and other paflages in our Liturgy ?

J^«<?/?. 7. Did the the Convocation intend that we (hould not here underibnd [ The f^II moo-a } properly, nor as in all the re(t of the Book?

^^f/?. 8. If this defender be in the righr^ was there ever a plainer way made to bring all men

M to

^0 an Implicit Faith, to believe as the Convocation belicveth^even in Calendars, when we know not what they believe themfelves. For my part Imuft confefs that after all this Dr. (^Pell they fay) hath faid of another fenfe of the word [/«// Moun] I know not yet what he meaneth, ^/. Whether the Convocation meant that none fhould Preach Chrifts Gofj^el that underltood not this itrange fenfe of the [^fftll Moon^ that is [^Ko full Moen] and yet would not by one line ex found it to us, to keep us from being caft OHt and ruined ? Or whether they meant that all men fhould be forced and taught to fubfcribe or declare alTcnt to that which they never under-fiood? when I had never yet the advantage of fpeaking with one Bifhop^ or conformable Dr. that underrtood the worxl [_fiill Moon ] as this DocTtor taught them (whether in good earnelt I know not.) And if our Conformity mu(l be thus performed, by equivocation implicitly, contrary to the common fenfe of mankind, we fhall yet fufpend it, till wc know how much further wc' have to go, if it be blindfold that we mult be led 5 and refer all to God our final Judge, whofc judgn^enr we are near, '

" 4. We Ajjent to, u4fprove of and Confent ' *' to, thefe words in tlie Preface \^we are fully *' perfv{;aded in onrjudg. ments ( and we here p'fofefs ^'it to the world ^ ihat the Book^as it flood " before eft at ijloed by Law ; doth not contein in it •* an) thing contrary to the Word ofGod^or to found *' Docirine^ or which a Godly man may fjot with ^^ a gocdCo>ifctence ZJfe and fubmit unto, or which " IS net f^.irly defenfivlc aifatnft any that fball oppofe thejame, &c. ] 2. Ffal, 105. z8. The words in

thp

the Liturgy and old TraFiflation are [; Theyvpere not obedient to his word ] And the new Tranflation according to the H€hf€vp\s[^Thcy rehdlednot againji his word ] Clear contrary .Therefore the Nonconformifts think that one of them is Contrary to the word of God ( and this old Tranfla-tion is Continued ftill in the Church. ) ^. In the old Book in theGofpels thcfc texts are thus tranflated^<?i^. 12. 2. £/?//?. to i. funday after Epiph, [_Be ye chuHged in yottrfoapc '.l^ The new Tranflation is [ Be transformed lythe rcnewingof yoHrmmd'] Phil. 2, 7. £/?//. for funday next before Ealter [ fmnd in his apparel as a man : ] In the new Tranflation it is (Was made in the Jikenefs of men. ] Gd,^, Ep. to 4th funday in Lent, It is \_Moum Sinkris ^gar in Ar^ibid'and horderethen the City which is now called ferfifa-lem, ] In the new Tranflation it is [ For this jigar was mount Sinai in Arabta^and anfwereth to ferfifaiem which now 'i^. ] Mathews day Ep, 2 Cor. 4. The old Book has it [iVe go not or.t of kjndT] Tfie new is [We faint not,~\ fohn, 2. for third Sunday in Lent [When men be druhkj\ is the old Books Tranflation : But the new is [When. men have well drunl^ J Lfiks 11, for third Sunday inLent^ the old Book hath [ When oue houfe doth fall upon another'^ the new hath [A houfe divided again fi an houje fallethr\ Li-iks i. for the Annunciation j the old Book fayeth[ this is the fixth month which was called barren^ in the new Tranflation it is [T/jts is thejixth month with hir vpho was called barren. If one of thefe be Cjo^'/ Word, the Nonconformifts think that the other is contrary to it. 4. In the old Book in the Pfalms there are whole verfes left our, which

are in the Hebrew Text, and our new Tranflatioii; and divers tranflated in a quite different fenfe the former following the Septuagint. y. The Kubrick for Chnfimas day is [ ThenJhaU follow the ColleB of the Nativity^ which Jhall be f^id continually unto Nevp-years day,2 And the Colledt for all thefe feveral daies is [^Almighty God, which hafi given us thine only begotten Son to take oHY Nature upon him^ and THIS DAY to be born of a pure Virgin. So the Col!e(^ on Whit-^ fmiday is \Jjodwhich upon this day^ d^c] The Kubrick is, [The fame Collet: to be read Munday and Teefday ] So on Chriftmas day^ and feven daies 2ifiCT [Becaufe thou hali giv^n Jefm ChriK'thine only Son to he born as on this day for us^ &c,'\ And onWhirfunday^zud fix daies iifxcT J^^ccordirg to whofe mofi true promife the Holy GhoB came down this day from. Heaven.^ Thefe thing.% and fuch other we muft approve in the forefaid approbation of all things in the old Common^^rajer^ Bocf^

V. We muft AfTent, Approve^ and Confcnt to all the miftranflutions tn the prefent Liturgy^ as well as to juftifie the old Edition : That before-cited Vfal, 105.28. is in the prefent Bool^, and fo are the reft of the omiiTions and differences in the Ffalm?^ before mentioned, which are ma^ ny. DitTcrent Tranflations which have all the fame fehfe, may be all called Gou's ^or^, becaufe theiry^///?.Is fo : But where they have different fenfes, ib far one of them is contrary to God's Word : For God's Word is one and true, znd not contrary to it fdf The queftion is not whether thefe faulty Tranflations vkctc not ^good wor^, and a great mercy to the Churchy till we. bad a

better ?

Wtter ? Nor whether they may not be lawfully ufed where there is no better i Yea or where there is a becter,if the Command of Governours, or Concord, make it beft for that time and place. But it is,Whecher all the faults of the Trauflation may be JlJJented, Afproved and Confented toi We commit fome failings and fins every ddy,bHt we may not approve of them, and profefs that we Confent fo to do.

2. Some Conformifts here think that the Declaration is to be tdktn properly, without any force or diftof ting, and they fay that both Tranf^ /^f/i;»/arc juftifiable, becaufeone followeth the Hebrew, and thr other the Septuagint,and Chrift and his Apoftles have juitifted both by ufing them. But others of them hold that this inftance proveth that by [ ^11 things'] Aflen^edand confented to, muft be meant only [ ^11 things that are not by humane frailtf mifta\e}7, or erroneous J or els, that by uipntlng and approving muft be meant no more than ^Jfanting that they may be Vfed : And fo they confent with the Nonconform mifts in the matter, but not in the expolirion of the words. And to the former they (a^^ i. That there are other miftranflations, bendes thofe that follow the feptuagint. 2. That Chrift and the Apoftles by citing fome Texts according to the feptuagint, do not thereby approve of all the reft 5 for they cite others otherwife. 3. That by citing them^ they juftifie not alwaies the tranflation, but only the fenfe fo far as it \a$ cited for, it being that fcripture which the people then commonly ufed.

3. And they fay that if this obje(ftion fhould binder mens Affenting to the Liturgy, it might

M 3 as

D^

as wellWnder their Ailenting to the Bible in duif tranflaiion'?. And indeed wc know nri Nbricoii-ii formiit who would declare or fubfcribe that lie doth '^fftnt t9, j^fpr-ove-and Co>jJent Jo aU thtri^ Contained in the hMe accorAin^ to ttn^l^ran/lation^ but only ail things Contairf^d m the BihU as it \^ai ddiusrid' by^ thd fac^eld waiters 5'"'• ahd in alt TranjlatiGns f^ fAii-"a&itliey ■x.m]y\ftgnifi€'&k^ exprtfs that to vs. But if they miijiit^but fay^^ad onejTaf'c e??} ounds rhe DecIararic/VpV)^ i^y/^«f^ &c. Tddli'thihgf Coni-di(icdy 6 r. Thar^^r^ Tior (fy humaJiefraiity Ji^iJ;J^»'2 ^h^X would C6oh Gon-fbrtn1itreir>. ■' ''■■' '■' ■-'^'- ''''''•■ - ' ^''■'' ••• •'

6. the Calen()^f It the- Cdtfitebn- Prayer appbinti^fh the pubjick'reading of' the Books C^WtdLu^pocrypha^ begir.iifji^ SV^frw^^ 28.'And fo Continuing to I^ovcmker 2^. Every day of the week, except the proper Leilbns'irtterpofed. Part of the Apocrypha to be read are the Book of Tobtt^ Judith, Beilj and the Dragon &cV

2. Learned Bifhops and Divines of the Church of England have written to prove that the(e Books are not only Aprocryphal but fabulous, and^ave manifeft untruths 5 As that the intralls of afifh will drive away all Devils and keep them from returning : When Chrift faith [ T^his kj.nd -n^octh not out hur- bj FaftiKg and Prayer ] And when the Angel faith that He was^thefonoi Ananias'>f the tribe of Napthati, ] (3rc[ - '^■^; ^'

3. Thefe Books are to be read juft in the place %nd order as the Sacred Scripturesare;and under the fam^ title of ihe J F/>/r Lpn ] Only called Apocry[,ha in the Bibles. Biit i. It is not appointed that thePrieft tell the people fu : 2. If it were, they underftand" not CoiRimonly what

£ Afocryfha\

f Apocrypha ] fig^nifieth : 3. If they were fome-time told it, they forget it 5 and apply not thac name to every Leffon that they thence hear. 4. It is not denyed that the founder Books thac are Apocrypha may be read in the Church as a Homily may be with due notice of their difference from the Canonical Books: But the queition is whether not only they^ bur the Books proved fabulous by many Proteftants, may be there read^ and that inftead of fa rnuch of the holy Scripture then omitted, and that without any better notice given to the Common people of the difference. 5. And the chief doubt is, whether this may not only be done, but alfo the Calendar as fo appointing it, may be Approved of and Confented to by us all.

7. It hath been before opened, that no Parent is permitted to be Godfather to his own Child 5 or to (peak one word at his baptizing, to enter him into the Covenant of God, or dedicate him to him, nor to promife in his name, nor to undertake any part of his Chriftian education, nor fo much as to be urged to be prefenr. Nor is there a word to intimate that the Godfathers reprefcnt the Parent, or fpeak in his name or ftead, but the contrary is implyed. [Though the Fai-ents are to procure thefe God fathers. 2. It hath alfo been before fhewed how great a Controverfie it is, whether Infants Right to Gods promifes and Church ftate, be not by that Covenant [ / Will be thy God and the God of thy feed J ~] implyed in i. Cor, 7. i_j.. ^ els were yorrr Children unclean but novo are they holy, J And fo whether Infants have any right upon a Godfathers words there, who never took them for, M 4 his

his own 5 if on the Parents account they have no right. And whether fuch Godfathers ad be truly the Childs in Gods account 5 3. And it was beTore enquired, la what fenfe this Godfather doch (^notp'omfe onlythdit the ChWdJhall behave £tagre, but) in the Childs name profefs that he doih At prefent believe : And wherher it be not enough [ and much more necelFary then the Godfathers faith) that he be the Child of a b Levpng Parent ^ dedicating him to God, 4 And it hath been fhewed that Godfathers. promife themfelves paitlv to teach the Child, ijnd partiv to provide thdt he be taught all that a Chrillian fhould learn as neceflary to his fouls health. 5. And that thefe Godfathers never ordinarily, give the Parents the leaftreafonto believe that they have any purpofc to do any fuch thirg as they undertake : Which is perfidi-oufhefs in the weightier bufinefs: And 6. alfa that ( as fuch ) they arc no adopters or owners of the Child. 7. And alfo how hard it is for any Parents ever to get better, feeing \K>i[er and better will not undertake it in the forefaid conformable fence. 8. The fence and ufe of Godfathers is partly known by thePradtile of Princes and great men, (who muft be fup-pofed to know beft^ and be moft righteous and exemplary ) who ufually by a Troxle are Godfathers to the Children of Foreign Princes, or Great men, ( perhaps Papifts ) whom they never faw, nor ever are like to fee their Children. 9. Minifters muft Aflent, Approve of and Confent to, all this exclufion of the Parents, and prefentation, profeffion.undertaking and pro-mife of the Godfathers, which the Liturgy men-

tioneth.

tioncth 9 10. Conformifts arc not agreed them-Iclves, of the true Office and undertaking of thefe Godfathers, nor of the Parents part, nor by whofe right it is that one Child rather than others is to be baptized, and whether any at all (hould be refufed, by whomfoever ( that is a Chriftian ) offered thereunto.

8. The Kubrick to which we muft declare our Aflfent, Approbation and Confenr, hath this Ar-" tide of faith. [ It ts certain by Gods Word, that *^ Children which are baptiz^ed, dying before they ^' commit aEinalftn are undoubtedly faved. ] -^nd the Kubrick at Buryal, cxcepteth all the i^w/'^/?-tiz,ed from Chriftian Burial, according to the Office.

2. The Canon 68 and 69, fufpendetb any Minifter who fhall refuje or delay to Chriften any Child without exception which is brought to the Church on Sundays or Holydays to be Chrift-ned, according to the Form in the Common-Prayer; or if in cafe of danger he be defired to do it privately. Neither Kubrick nor Canon here except from Baptifm and certainty of falvation, any Children of Turkj, Infidels, Heathens, and u^theifts, or thofe whofe Parents renounce Chriftianity, and confent not to their Childrens Baptifm j fo be it any Godfathers as aforefaid bring them.

3. The Conformifts agree not of the fence of this Article of Faith : Some hold that the word n Children here meaneth not [ ^H Children that are Baptiz^ed^ but fime fuch only : But others affirm that this expofition is falfe, and contrary to the plain importance of the words^ for it is an Indefinite, fay they, in re necejfaria , in the

fenie

^enfe of the Book. And if the meaning be not \JZhiUren that arc Baptiz^^d, qua tales'} it hatb no intelligible fenfe, the certainty of their SalU vation being Aflcrted as from Scripture, and not any other reafin of it given. But if this be the meaning ( as it.is^ then a quatems ad omnes va-* let confecjttentia^, unlefs any exception had beei> added, which is not.

4. Some fay that it is implied that Children thdiZ had no right to Baptifm are excepted. JBuf others fay i. • That ubi lex non diftingmt non efi dijlingu&ndttm. The Church could have excepted' if they would. 2 And th^t qmd fieri non deliet> ptitum valet, y Yea that all Children have righG to Baptifm, if any Chrirtians offer them to it. .> V. Some confottnd the Mtniftejps right to Baptize rhem, and the Infants right to be Bap-. tjzed J And this right as only in foro Ecclcp£, and as in foro Codi j As /f aU Baptized upon any of thele rights yy;ere undoubt-Mlyvftved. But others diftinguiOiithcffe^ and far.^ 1, That the Minifter may haverigh.t to Baptjjje oneif offered, that yet ought not.to. h^ve t)e^ji offered 5 which will rot fave an.uncapable rifub#d: 2. That the Children of Hvpocrite^i have fight Coram Ec-clfi^^md that their Baptrfm afcertaineth to them no more,than external orjcommon priviledges ; 3. And that only the Children of true ^^//Vz/^ri h^ve fuch a right coram Deo u certainly faveth them. But others fay that both the laft fort are fived.

■ 6, Some tof them hold that ^H Infants in the world Baptiz^ed or not, are faved hy univerfal redetuption^ij they dye before attual fm : And that the Article therefore affirmcth it of the Baptized.

But

But others fay, this cannot be the fence: For i.' To fcty [ JtU baptiz^ed ] and mean [ All mbap-tiz,^ ] or any [ mr as Baptized ] were not in-teHigifc!e nor'candid, 2. And the Burial Ru-bricl^ -excepting the unbaptized from that Chriftian burial, (hewcth the meaning of the Church in this Article.

7. Alfa about the [ undoubted certainty ] they differ ;fome think that the fubfcriber or Declarer doth not by thefe words, profefs that he himfelf is [^undoubtedly certain'^ of the falvation of all dymg Baptized Infants 5 but only that the thing is certainly revealed to be fo in Gods Word * But others fay,that both objediive and fubjedlive (or perfoi^al^ certainty muft needs be meant: And that it were too hard an imputation to fay that the Chutch commandeth uncertain^ doubting men to profefs that the thing is certain and undoubted of j for how can they tieU that it is fo ? And if they know it not to be fo,why fhould they declare it to be fo? The meaning is not [7 declare that the Convocation faith it is certain 5] for that were but the part of a cryerpr reader : Nor is it I declare thatit^ is certntin to others, though not to me, [] For no tnah kfioweth anothers certainty 5 Therefore it Trtnft mean x\i^t^ I am certaimv^A pafl doubt by fhe Word 'of' God ] ox [ I fee afcertaining evidence in Cods V^*ord putting it paft doubt.'] So that no uncertain or doubting perfbn can truly' thus declare or fubfcribe.

8. Divers of thofe Divines who are furtheft, frohi" the Nonconformifts, hold that by the Scripture alone we cannot prove that Infants are at all to be Baptized 5 and the jus Baptifmi muft

be

be proved before the falv.ttlon of the Baptized as fuch: Others think it hard for that man to be certain by the Word of God that all Baptized dying Infants ^rc faved, who is not certfain by that word that anjr Infants fhould h^ Bap-^

9. Many of the moft rafli or felf-conceited, * Ignorant men are readier to profefs [ undo^bt^d certainty ] rhan they that are more humble, and know mjch vnorethan they.And it is not he that H.it h mo A certainty ^k\\o is now capable of the M;niftry, but he that dare profefs mofi^ whether he hive it or not.

.10. They that fhew ?e^ Learning, efpecially lefs knowledge in the Scripture, far than many th^t dare not profefs this Hndoubted certainty^ arc not like to be more certain thtn they in thj^. particular Article of faith. :^rr:f:o

II. We taKC k for >^rrogancc and Fanaticifm ID the Pope and his Council to pretend Infallible, certainty by a pecdiar pnviledge, in thofe points m which they are unftudyed and unlearned, as if they knew them by prophetical infpiration. And when young unftuJye4 men have in this point attained to an [^ undoubted certainty ] which their wifer feniors cannot attain, it behoveth them to convince us of the truth of their Infpiration or fpecial endowments, either by a proportionable excellency above us in other things, or by fomc Miracles or Teftimonies from Heaven.

li. There is no one Word of G^?^ cited in the Rubrick which tells us that It is certain by the Wi^rdojGad,

I^ Among Chriftian Divines there are all thefe various opinions about the falvation of Infants. i.- Some

1. Some hold that the Covenant being to the faithful and their feed, and their children being holy^ all the children of fincere Chriftians are certainly in aftate of (alvation,being by the parents intentionaHy dedicated to God before or without Baptifm : And that Baptifm is but their (o lemn inveftiture in that itate which was theirs by right before.

2. Orhcrs think that this right to falvation belongeth to the Children of all profeffed Chriltiansgodiv and ungodly,

3 Others think that it belongeth to all Infants in the world,

4. Others think that it belongeth only to fin-cere believers Children that are Baptized.

5. Others, that it belongeth to found and un-fbund ChrJllians baptized Infants.

6 Others that it belongeth to all Baptized Infants whoff- foever.

7. Others hold that it belongeth alfo to the Children of fincere Adopters or Proprieters.

8. Others that it belongeth to fuch as even bad Chri{ii;ins adoj.t or own.

9. Others that they that have fincere Godfathers ^ though not troprieters^ are faved.

10. Others that even Hhfottnd or hypocritical Chriftian Godfathers, may fuffice to their falvation.

11. Others that the Minifters or the Churches fincere (or profefltd) Fairh is hereto rufficienr.

12. And others think that only the EU^ are faved, of whom fome are baptized, and fome unbaprized, but no man knowxih who they are. Out of all thefe Opinions the Convocation hath chofen one, as an Article ot Faith oUmdml^tcd Cmatmj by the Word of Gcd. 13. The

13. The Nonconformifts know of no'Word of God which afcertaineth Salvation to any known determinate Infants, but the great Covenant of Grace, [/ wi/Ue thy God, and the God of thy feed {] which feed God ufcth as if they were parts of the Parents, Exod. 34. 6, 7. and fecond Gommandment: And faith to Believers [£//(? vcere your children unclean ; but now, Src.

14. Many Divines fay, that Faith it felf hath not evidence 5 (though we think that it hath evi^ dence of the Truth of the Revelation, though the thing revealed be not vifibie or evident in it felf :) And more confeis that [nndoubted certainty'] is not Eflential to the faving belief of Chrilt, and of a life to come : And that true Faith may be faving, though weak : And that Chrift filenced not his Difciples when he reproved the weaknefs of their Faith : And that to doubt of this Article about Infants is not fo dangerous as to doubt of Chrift or Heaven.

IX. All Mlnifters muft ^^«7 Baptifm to thofe Infants that have no fuch Godfathers and Godmothers as aforefaid, though their Parents be trueChriftians, and offer them to Baptifm. For this is the only order or form of Baptizing there defcribed, all other is forbidden, andwefub-fcribe to ufe no other form in adminifiration of the Sacraments, 2. Yet fbme Conformifts fay, that the Book bindeth them to do thus, but not to omit it, and baptize no otherwife. But others of them fay, i. That the Kubrick determineth that ]^for every child to be baptiz^ed, there/halt be three as Godfathers and Godrmthers^^nd that the whole Office refpedeth them as Parties, and fpeaketh to them, and admitteth no Parent to (peak 5 and

that if j4ffenting to, ^pf roving and Cmfeming to this ferm and Rubrick^y and fubfcribing a Cove-lianttOft[/<? no other form, Agniiie not that vpewill jftfe HO other^no words can bind fuch equivocators. 3. In the fenfc of the Liturgy^to piit Infants from Baptifmj is to deny them Cbr^fiindem^'memberjh>ip ofChrifiy to be children of God ^ and to be heirs of Heaven: For theCatechiLn faith, that we are made fuch in f^aftt/m, which with the Kubrick which denyeth them Ghriltian burial, and that -!aft'mentioned which sffirmeth the Hndojtbted fdvatton of the baftiz^vd, import a denying ialva-tion to all that hJve not fuch Godfathers, without Parents fponfion : or at leaft a denying them \^certainty of undonhted falvatiori} when it was in the power of the Convocation or Prieft to have given them fuch certainty. 4. The Conformifts do not affiim (that we know ofj that any word of God doth inftitute or command the ufe of fuch Godfathers, or the foredefcribed exclufion of the Parents, much lefs both: And leaft of all that it maketh thefe neceflary to Chriftcndom and Salvation, yea or Church-reception: But ic is ufed as a Tradition or Law of men. ^. The Nonconformifts therefore dare neither Aflent to. Approve, Confent to. Covenant, or Pradice the refufal of the Children of true Chriftians from Baptifrn^ the Church and Salvation, on fuch a caufeas this. 6. The Anabaptilts hence are hardened, and fay, that if Infants may be denied Baptifm, till they have fuch Godfathers as God never inftituted they have no right to it at ail^ and they may deny it them till we prove God's inftitution of Godfathers 5 elpecially where their title is laid upon liich Godfathers.

thers. 7. Some fay that It is not the Afinijier that refu/fth them, Ifptt the Church which maketh the Law: But others fay, that iris both the Lawmakers, and the Mtnifter, unlefs we could prove that. Baptiz^mg and judging whom to Baptize is none of the Minifters office, no nor the Bifhops J but that the Prieft is to baptize all, and only fuch as the Law or Convocation bids him baptize, as a meer executioner, and the BiQiop alfo fuch as he is appointed by the fame Law. That elfe the fame Rule would hold for hi$ Preach ing. Pray ing, &c.

X. The like proofs f which we need not re-^ peat^ will fhew, that no Minifter muft baptize any perfon. Infant or Adult,without the tranfient Image of a Crofs, and that to this we muft anient and confent^ and fubfcribe to baptize in no other form.

2. And the fame reafons aforegiven (hew how ^reat a penalty this is, as excluding them from Chriftendom and Salvation in the Churches judgment, or from certainty at leaft.

3. Some Gonformifts fay here alfo, that they alTenr only to baptize with the Crofs, but not to baptize no otherwifc : But others of them reprove this expofition from the Rubrick, and the aforec'ted Canonical Subfcription, as that which wculd leave the Prieft at liberty to do almoft what he lift, when the Church thinks that they have obliged him, and his Subfcription hath fc-cured his Obedience.

4. ^nd fome of them fay, that it is not the Prieft that refufeth them, for he would Baptize them ( with the Crofs ) if the parent fent the Child or the Adult psrfon c.ims. But we need not

ftrive^

c

^77 J

Itrlve about the word : The f^/;;j; we are agreed of^viz^.Thdz thePrieft confenteth not to Baptize them, who dare not receive it with the ufe of the Crofs: Whether this be to be called a rejeBingthem, ov denying them Baptifm, unle(s they will be ^o eroded, we need not call for extraordinaty accuratenefs to judge.

5:. No Conformifts do pretend that this ufe of this Image of the Crofs, is of divine infticution: But all confels that Baptifm is of divine inftitutionj and that Chrift hath Commanded Aiath. 28. 19. 20.. That they that are difcipkd JlooptUhe Bap-tiz.ed; and that one may be didifctplsofC\ix\it, without the Image of the Crofs :

6. Some of the Nonconformilts hold their ufe of the Crofs it felf here unlawful : But others that would venture to ufe it rather than be filenced, yet fear the guilt of denying Baptif???, Chrijlendom and certain jalv at ion (^ as the Church jndgeth ) to all that dare not receive it, or prefent their Children to receive it 5 believing; that murdering natural life is a lefs hurt than undoing fouls.

7. But Covenanting by deliberate [nhfcription and declaration to do it, how oft Ibever, they" fear more than the adual doing of it rarely j nor daring to do their part to damn the Children of all that are againfr Baptizing with the Crofs, nor all the unbaptized adult that are of that opinion.

XI. And as they fear reje(fling fuch as wil( not be fo Croll,from Baptifm: Co they much fear the Englijh lip cfthe Crofs themfc^lves j and thac much more than Croffing our felves on ordinary occafions, or letting up Croifes on our doors or Churches or by the high waics 5 and ycc much N more

more than they fear fuch ufing of the Crofsas ^Hguf^.ine de Civ. Dci^ and other ancients mention, as an open Indication to Heathens that we are not afhamed of a Crucified Chrift : Much Jefs are they againft civil ufes of a Crols.

.2.. The name [ Sacramcm ] fignifying primarily any jolemmz^atio^i cf a Covenant by O^th and Ceremony ( as the jacramentam iniiiiare among the Romans ) efpccially a Covenant which engageth one in a new rclatiort^d more largely nny/acred mjftical Ceremony, theqneliion here is w/jetfji-r the CyoJ.> be not 7Kade ( not only Tifacrar ment in a larger fenfi, as ordination HivA Afatrif mony maybe called [acra-mentsyant. cvcmfacra-?tientojthe Covenant of grace ^ or fo very neer />as to have the greateft part of that facramental nature.

3. The Church Catechifm dcfineth a Divine " facrament thus, ( ^n omward and vifibLe "As'*^ <?/^« iwxard and fpiritual g^racc given to us^ " ordained by Chrifi himfelf as a means whereby we '^ receive the fame^ and a pledge, to affnre us there-

"of.

4. That ;t be ordained by 'Chrifi himfelf \s not eficnrial to a facrament in generc, but to a facrament of Gods making in jpecie as diiliriH: from one thats made by man j as is evident in the reafon of the name.

5*. The true nature of this Croffing is known by the Liturgy ■^. And the Canon, i. The Liturgy appointeth it to be ufed at Bapt/fm, not 2lS^ part of our Buptilm, but as a thing added, immediately afier rhe woxds [_l Eaptiz.e thee &c. ] even in our Covenanting with God : 2. It thus dcfcribeth and appointeth it, [ we receive

'' this

^' this Cf^itd into l\it Congregation of Chrifis flocl^^ ^^ ( here the Priefl /hall make a Crofs upon the '^ forehead ) and do pgn him with the fign of the *^ Crofs, in token that hereafter he jhall not bs '^ ajhamed to conjefs the faith of Chnfl Crixified, *' and manfully to fight under his banner^ againft '^ fin, the world and tlj£ devil: and to continue ** Chnjis faithful fervant and fouldier unto his lives *^ end. Amen.

2. The Kubrick to which we AlTent and Con-feiu, referrcth us to the 30th Canon, as giving us the true explication thereof, and the JHjt »• reafons, &c. The Canon faith [Chrijhans figi^ed *' thei-r Children therewith whenthej rvereChrtjined^ '^ to dedicate them by that badge to his fcrvicc^ ** whofe benefits tpeflowed on them in B apt if^3 the «• name of the Crofs did reprefent. ~] Ttje Caurch *' of England accounteth it a lawful outward *' Ctremonj, and honour ah fc badge, wh^ercby the In-'^ fant is dedicated to the fervice of him that djed " on the Crofs, as bj the words t^jed in the Common " Prayer it may appear,

3. The Liturgfs Preface of Ceremonies faith *'\^that they ferve to a godly difcipline, and are '^ J^ch as be apt to fiir ^p the dull mind of man, to " the remembrance of his duty to God by [o}n:i " notable and fpecialflgmficationy whereby he might '* be edifyed. ^

4. We fuppofe that here i. Thefignisthe tranfient Image of the Crofs ufcd in Gods Jcrvice, It' The particular fervice in which it is ufed^ is our Baptifmal Covenanting with Gcd : z. The thing fignified by the lign it fclf is the'Crofs^ and paflign of Chriih 4. The thing fignitied by the Rfceiving of it^ i?, that we do as Covenanters

N z profefs

frofefs and oblige our [elves not to he ajhamedto Conjejs the faith of Chrifi Crucifed^ and manjulh to fight under his banner againfi ftn^ the world and th'j Dfvil^and to contir.ue Chrifis faithful fervants andfiouldiers to our lives fw^.And that by this we are dedicated to God $ And that we take it as aij honourable badge hereof. 5. Note that the Jiltmfi-er fpeaketh as Gods Offcer from him^ and doth not reprclent the Child, nor fpeak as in his name 5 that being the part afTigncd to the Godfathers 5 And the thing figniiied by him in his ufmg this fign is, that he doth as Chrifts Minifter dedicate him by this fgn^ to the fervice of him that dyed on the Crcfs, the name whereof represents the benefits bcflowed on him in Baptifm^ ( which are all the benefits of that Covenant) and to oblige him to this end, not to be afhamed to confefs the faith ot Chrifi Crucified, and manfully to fight under his (fanner ('as aforefaid^J And that this be a badge or fymbol of his Chriftian profcfTion. 5/1 he great fear of the Nonconformiftsis, left this be a fecond facrament of the Covenant of graee made by man added to Baptifm, or at lealt have molt of the nature and ufcs of it 5 And left Chrift will take it as an invafion of his prerogative fb to ufe it, and to make a new badge or f^mbiA of our Chrift ianity 5 As the King would take it ill of one that would without him, make a badge or (ymbol for his fubjedsas fub-jet^s^ or of the order of the Knights of the •arter as fuch. And the rather, bccaufe it is the ufe of a:.7 Image, ('though tranficnt) in Gods IVorJhip, and to iijch high ends.

Xll, The Ilubrick which we, muft Affenr, A]H:rove and conicnt 10^faith^iXizi [ There /hail

n r,e

rione be admitted to the holy Communion^ tillfftch time as he be confirmed, or be ready and defiroHs to be confirmedy ] that is. In the manner prelcribed by the Liturgy. This, as it concerneth the Conformity of the Lay-receiver, is fpoken of before. Eut now as it concerneth the Minifters AfTent and Confenr. 2. Some that take this for a very ufe-ful paflage, as it enableth them to hold back fome uncapable pcrfons, dare not approve ir, and confent to ir, as it denieth the Church Communion which Chn'^giveth & commandeth^ to per-fons ofunblemifhed uprightnefs and piety,if they will not profefs themfclves )vilUng to be confirmed by oHY Bijhops in the manner before defcribed ; though they are willing to onn their Baptifmal Covcnantjand few in moft places are confirmed.

XIII. The Liturgy faith, that \_No manjhould come to the holy Communion but with a f^ll trujh in God^s mercy, and a c^uiet Conj:ience.'\ To which we muft declare ^ffenty Affprobation and Con^ [ent,

2. The fenfe of thefe words remaineth dubious, whether it f()cak de nec.ffu.itc prdncepriy vcl medii'. Some think that the meaning is, that it is the Duty ojall that come to the Communion, to have a full truit, and a quiet Confcience : O-thers think that the meaning is onlv, that all {}cia\}\'\ feehjhcfie \ Others think thaf tht meaning is, that they Jhould not come without them. Their reafons are, i. From the plain fignification of the words : l^A^^ man f'.oould come bnt vr/V'^,0'c.]which muft differ from[7^^9 that come ought to be fiich'] 2. Becaufc the mceifitAs proicepti may be affirmed o{perfeB: obedience fince our ufe of reafon : It is every mans duty not to fm at all: And it is N 3 ever^

every mans duty tobeIieve,and IoveGod,not only fincerely.but withaftronger Faith and Love5 and its every mans duty to feek after perfedion: And yet no man will fay that we fhould not come to the Communion, but vvithhi-gh degrees of grace, or with perfedion. 3. And the words are not that they f :ouId feel^ it^ but that they fhould not come without it.

3. The Nonconformiftsconfefs that all men ought to have afrll Trfifi^znd a cjuiet Cohfciencei But ihey think that many 1000 good Chriftians have but ^ weak^ Faith ct Trnfl^ and an ui:(]uiet Ccnfcience : And that the Eucharift is a Confirming and Ccmfcrttrg Sacrament^ and that thofe that have a weaJ^Trujt, and unqaiet Cotifcicnce, (hould come for ftrengthening and comfort, and be encouraged to come.

4. Therefore feeing no entreaty will prevail vs^iththe Impofers after fo many years time to explain thefe, and many other fuch words, they think that the ufual fenfe of fuch words muft be the meafure of their expofition 5 and therefore they dare not profefs Affent, and Approbation, and Confent, till they are better explained to them.

XIV. The Liturgy requireth that the Prieft deliver the Communion to the people into their handsy ^4li meekly kneeling,

2. The 27th. Canon faith, \^No Minifter foall witttngl)' admmifier the fame to any^ but to fuch as kr,€iii:nder pain off:fpehfwn,

3. The Conformiits differ among themfelves about [he fenfeofthe Liturgy herein, viz.. whe-tl^er \_All kjieeling'] include a prohibition to de-li\er it to any that kneel not ifome fay iV'o: that

it

it only bids themgiVe it to fuchasknecl,but not to d^ny it others, though the Canon do. Others fay, yea that it requireth us to give it to no others. Their reafbns are i. Bccaufe elfe the precept figiilied nothing, if men were afrer it lefc ac liberty. 2. Becaufe [-^//] plainly exclud-eth others. 5. Becaufe the Canon being the decrees of the fame Church, cxpoundeth the Liturgy ; and it is abfurd to fay that their Rubrick leaveth the Minifter at Liberty to do that fime thing for which the Canon fjfpendeth hiin.^Be-caule we maft alfo fubfcribe that.wc vqUI t^.fi no oth:r form of ad'nini[iration^ but that of th: Liturgy ; which Reafons wc jud^^e to be cogent.

4. The Nonconformifts dilfer among thtm-felves about kneeling ; fome taking it to be fin-fully fcandalous on the reafons before given ; and fome taking it for lawful. But they commonly hold that it is finful], cruelty and Schifai for them as Minifters to caft any true Chriftians out of Chrift's Church and Communion of Saints, and to deny them the body and blood of Chrift-, which he hath commanded his Church to deliver and receive, on {o fmail a reafbn as this not kneeling : i. Confidering the three reafons which are before mentioned as the caufe of their doubt. 2. And that the Holy Gholt Rom. 14. commandcth both Paftors and People to bear with, and receive each other, notwithfianding fuch kind of ditferences : 3. And that good mens judgments in fuch cafes are not in their own power : 4. And that to tie Communion to fuch doubtful Circumftances wmU certainly ca'ife Schifm; and fuch doings have long diftrafted Chrift's Churches through the world, j. And

N 4 Ghrift

Chrift hath commanded all his true Difciples to live in loving concord and communion: But kfiCelers and not kneelers are his true Difciples : 6. And men muft not be caft cut of the Churches Communion even for grofs and heinous fms, unlefs they add obftinate impenitency. Therefore they dare not AlTent, Approve, Confent to, or Pradice, this rejedtng of godly Chriitians for not kneeling in the ad of receiving, from thofe priviledges which Chrift by his teltament hath given them.

XV. By the Liturgy every Tarijhion'Y is to communicate twice a year, and by the Canon and llatute to be compelled fo to do: and the Church:A'arden to prefent them that do not.And thole that do not in a certain time, are to be EXCOMMVNICATED, and after Jaid in Gaol during life, unlefs they conform. To the Liturgies Impofition we muft profefs Aljcnt, &:c.

2. Not every Parifhioner (yea in our experience not one of many) hath a full truftin God's Mercy J and a quiet Confcieme ^ vyithout both which they are not to come.

3. Many ^00^ Chrjftians have fo great a fenfe of their fins and unworthinefs,that they dare not communicate till they are fitter : And fome are jb timerous and melancholy, that hearing the Liturgy threaten men to be given up to the De-vil, and eat and drink their own damnation, if they eat and drink unworthily, it vi/ould drive them by fear intodiftradion fhould they take it, till they have better thoughts of their title and' preparations; fo that their di!emma is fad,whcii they are cither to go to, Bedlam, or to the com-xnon Gael.

4. To

4- To fay that all thefe doubting and timcrous peopley^o«/^ be otherwife minded, and that this js their errour, is true, but as impertinent, as it is to tell all men that they. (hoiild ;?^i/fj' y?/? or all ignorant carnall ungodly men that x\\tyJl:Giild be wife andgodlj : But to conclude that men fhould receive the facrament, becaufe ih^y ought tobe ■prepared^ though they are not prepared^ is fbme-what like telling the fick that they fliould work and eat,as they ought to have done if by intemperance they had not difabled themfelves.

5'. There are many among us who are con-fcious of Infidelity, Atheifm, Sadduceifm and Herefic, and fome of many fecret heinous fins: fbme of thefe in their hearts deride Chrillianity and the facrament ; And the other are afraid of increafing their damnation : But yet do not make known their fin : But it is notorious that abundance of fuch there be : And the doubt is whether thefe fhould be compelled to the facrament thrice a year.

6. The Nonconformifts hold, that to deliver a man, that facrament, is to deliver him the body and blood of Chrift, and therewith a fealed pardon of fin, and guift of life eternal $ And they think that the terms on which thefe are to be received, are [ivhcllj devoting cur fclvcs to Chrip-^ denying all, and takmg up our Cyojs and following him. And therefore that to fay [_ Receive the facrament^or he in a GaoQ fecmeth much to alter the terms of theGofpel, which faith £ If thou canft notfuffe' aGaol for Chriflythou art unworthy of him. It is he that can forfake all for Chrin-, that is fit for the facrament, aud not he that would not Communicate without the fear of a

prifon

prifon or other punidiineni:, To give the facra-menr, is to give more than all the riches of the world, which none bat volunteers and defirers are fit for.

7. The ancient Churches made delinquents long beg for fuch great priviledges and gifts, knowing that to give them to thofe that are unwilling, is to fubvert the Gofpel. But they never faid \^Recelv: them or go to Gaol.']

8. Were it but granted in EngUnd that the great gift of Chrijls body and bloody and holj Com-mnmon jhould bi adminiftred and received freelj^ that is, only given by and to voluntary agents and receivers, it would heal almoft all the Englifh differences, between Epifcopal^Presbyterians and Independents.

9. Yet the Nonconformifts are not againH: the encouraging of Communicants by f[)ecial favours, nor the prudent compelling of Ignorant men to hear the truth, nor the hindering of pernicious herefies moderately. Bat the forefaid compulfion of all Parifhioners they dare not Approve.

XVI. The Minifter according to the Liturgy is himfelf to give the Eucharift to many , to whom the Nonconformifts dare not give it: For they muft give it thrice a year to all the Pari(hioners, except fach as are proved ( to him that hath no power to examine them or witnelTes) to be in malice towards others, or to be in any fcan-dalous fin, and that but for that time, till they are accufed and acquit, or ftill permitted, viz., I. They muft give it to many ihditconfent not to he any p^rt of their charge, nor take them for their Pafiors^hut bid them deny them the Sacrament

mcnt if tliey dare, thouph tfiey ccnfent rot to the rtlaticn. 2. Ihcy iriDft give it to rr.uItitLdes cfihe gujij fghoraKt,\^'ho know not the ellcntials of Chriliianity or the Sacrament, nor will ccme to them tc be tillght: When by feme, yea or perioral krov. lec!ge,tl cy know them to befuch, yet without jrcof(rcr v\e think with proof) they carrot rcfLfe them. 3. It is known that Infidels and deriders of Scripture ard mans Immcrtalltate, do fvTarm morecmcrg us. And yet they muft all Communicate till w e can bring proof of itagainft [articular perfcrs: When few men that report it will accule their neighbours and prove the accufaticn for fear of their difpleafure : 4. We muft giveit toall the ungodly that are difmift by a Lay-Chanccllcur after accufation, 5. We muft give it to all that are i4nwillirsg to receive it, fbbeit they hi^d rather take it than lie in a Gaol and be undone. 3 On thefe terms the Nonconformifts dare not Aiient, Confent to and Approve the giving of it as is prefcribed. 4. It is confefled that compelled Receiving is not commanded by Chrift, nor was ufed by the Church, for many hundred years, even after Empercurs v/ere Chrifiians.

XVn. The Liturgy requireth Minifters at Burial, to ufc thefe words, importing the falvation of the perfon : {^For^jfriuch as it hath pleafcd Almighty God cj his great mercy ^to tah^ 10 hin.felf the foul of our dear Brother^htre depauca'} Ard [ We give thee hearty thar\s for that it hath pieafed thee to deliver this our Brother cut oj tki nijtnes of this frftd xvcrld"] And [Ihat vcc n:ay rcfi m h.m as €Hr hf^pc IS this our Brother doth,"]

2. Ihe CcnformiUs are not agreed cf ihefenfe

oftlicfe words: One fort of them fdy, that all thefe words import not the falvation of the per-fon: But the reft have more ingenuity, and con-fefs that elfe the words are nor intelligible, and that fuch equivocation is not tolerable.

3. Some of them fay that thefe paflages are good,fuppofmg Difcipline wdl exercifed j which if it be not,it is not the fault of the Liturgy. But others confider that i. We know that Difcipline is not fo exercifed as they fuppofc : 2. And that thefe paflages are not to be approved and ufed Vvhether Difcipline be fo exercifed or not: The meaning is not [^l approve of this where Difcipline is vocllextrcifd~\ 3. It is known that the Bilhops will not have every Prieft to be Judge.

4. The Canon ( which is the work of the fame Church) thus expoundeth the Churches meaning 5 Can. 14. \_All Mimfiers Jloall obferve the Orders^ Rites and Ceremonies prefcrthed in the BooJ^of Common-Frajer^ as well in reading the ho^ ly Scriptures^ and facing of Prajers^ as in admini-^ration of the Sacraments, without either dimi^ tjifJoing in regard of Treachtngy or in any other re-fpsH: i or adding any thing in the matter or form thereof] (This alfo concerneth moft of the cafes before inftanced in, as Expofitions of the Churches meaning.)

5:. And Can. 6S, its (aid [ No Minifier /hall refufe or delay to bkry any Corps that is brought — in fuch manner and form as is preferibed in the Booh^of Common-Tray er\ And if he ihall refufe — -to buryy//c4 excpt the party deceafed were denounced excommunicated Ma'jor't Excommuni-cationCy for fome grievous and notorious crime^and HO man a lie to tcfiifie of his repentance^ hejhail be J'^fpended by the Bijhop, 6. The

6. The new Edition of the Liturgy increafcth the exceptions thus[77?^ ^ffi<^^ er.fi-iijig is not to be ufedfor any that die finhaptiz^ed, er excommmji-catCyor that have laid violent hands on themfelves.~\

7. Note I. That nnany children of good Ghri-Itians by furprizedie unbaptized : 2. Many god* ly fober perlbns are excommunicated for fbme point of Nonconformity: 3. Some uprighc Chriftians inphrenfics, melancholies and diftra-dtions make away themfelves.

8. Note, That Atheiiis , Infidels, Sadduces, Blafphemers, Whoremongers, &c. fwarm now among us^ and we rarely hear of any one of thefe multitudes that are excommunicated 5 fo that they are not excepted,

9. It cannot be denyed, that exccptio firmnt regtilam m non excepts : fo that no other muft be excepted.

10. It is known that all England confifts of all thelndividual?,and all the people are all E?i^Lvjd.

11. We commonly Preach that without Faith and Holinefs none fhall ice God j and that Whoremongers, Drunkards, &c, cannot enter into the Kingdom of Heaven.

12. Therefore either we confent to pronounce almoft all fuch to be faved (at a time when our words take thedeepeft imprefriGn,)oreire more exceptions muft be made.

13. Some fay that the Excommur.icablc are included in the Excommunicated; But the Canon and the exprefs words of the Liturgy, and tfce Churches abhorrence that the Frielt. fhall be Judge, do fo notorioufly confute this bold af-fertion, that by fuch Itrerches almolt any thing may be (aid or fworn, and it fhall not be known by authority,when,or how far any Subjed is obliged by Covenants or Oaths. XVIII.The

XVIII. The Liturgy rcqiiireth [ th^t fnch ernamertts of the Church and of the Aft fitters there-vfat all t imcs of their Mmifiration^ jhall be retained and in ufe^as were in this Church of England by the authoritj of ParUam:nt in the id. Tear of Ed. 6.

2. The Canon of the fame Church cxpoundeth their meaning cap, 58. Thus [^ every Mimfier faying the publicly prayers or Mifiift'^ing the Sacraments or other rites of the Chutchy Jhallvpear d decent and comely Surplice &c,

3. We fuppofe in the 2d. of King Ed. 6. The Cope, Alb and other veftments were in ufe^ which (eem forbidden by the Common-Prayer Book in the 5th. and 6th. of Ed, 6.

4. The Conformifls agree not of the fenfe of this Kubrick, i. Whether all thcfe are hereby reduced or nor. 2. Whether it forbid all Mini-fters to officiate without a Surplice,or onlyCom-mand theufe of it, without an implyed penalty:* But the words, and the forecited Canons (hew-that the Church intended an exclufion of all that will notufeit: And we mult fubfcribe to admi-nifier in no other form.

5". The Nonconformifts differ about the Surplice ; fome taking it to be Lawful, and others to be unlawful: But they Commonly hold that Preaching Chrifts Go/pel is commanded by God, and that Miniilers by their ordination are obliged to do the w^ork of that Office, and that Surplices are not commanded by God : and therefore, if a man midakingly fhouM take the ufe of the Surplice to be finfcl, he fhould not therefore be ejsH-ed andfilenced : And therefore they dare not declare Approbation and Gonfent to the Ru.brick

or rubfcribjed form in the Canon which implycth this reftraint.

XIX. The Damnatory fenterces in the Creed called ylth4.jriafms's^-3.xt to be Allented, Approved and Confented to.

2. If they referred but to the Dcdrine of the Trinity^and not to the particulars of that explica-tion/it would not be excepted againft: But fome R. Reverend Conformifts do profefs that thofe fentences are untrue, and not to be approved.

3. Put fuch think that the Churches mean^ ing is not to require us to u^fftnt oru^pprevethcm as true^hm only to Cor.fer.t to p:je them: And they prove itjbecaufe the fame Church requireth us to Read the Eccks of Tchit.&^c. which have palpable untruths,and net to believe them to be true.

4. But that reafcn feemeth null and vain 5 1. Becatfe the u^fccr)pha is no part of the Book tov^hichwe muft Prcfefs Afient, Approbation ai^id Ccnfenr^nor to which by the Canon we muft cx ar>imo fubfcribej that there is r.cthi7;g in it contrary to tkeVtcrd ej Ctd. But ^thahajius's Creed, with thofe dcmratory Rnterces are part of that Book. Indeed the Litr.rgy requireth us to read thofe Apocryphal untruths, but they are r.o part of the Beck : 2. Ard it being not the fenle of the Liturgy, but of a Statute of Parlia-m.enr, which we here dcubt of, it feemeth in-fLfficienr, if rot iir<{ ertire rr, to tell us ^>hat is taken for the fenfe cft/^t Chhich 5 for the dcubt is What if the Jcrfe if ikt Taylu.mer.ty which we can no 01 her wife krcw bi;t by the flain vrords, till they will otberwife declare theii neanirg.

5*. And indeed if the piffcgcs in Tcl-it, which feme Reverend Bi(hr[s cair Lies (about the

AngcTs

Angel's faying that he was the Son of AnanU.^ of the Tribe of Napthali^ and the fifhes driving away all Devils, that rhey (hall never return) were but to be read, we know not how to apF-prove of that Law, Calendar or Kubrick, that commandeth fuchread-ne^ of them. Butyetthat is much lefs than the AfTent required to Athor fiafnti's Creed J which yet we take {{^dvt thofe damnatorv fenrencesj to be the beft explication of the Myftcry of the facred Trinity, which in lb fhorr a fumme is extant in the Church.

XX. The Liturgy faith lAll Priefts and Deacons are to fay daily the Morning and Evening Frajery either frivt^tely or ofenly^ not being let by fick^'Cfsy orfome other mgent caufe. And the Curate that mmiftreth in every Parijh-Church or Chapel J being at homey and not being otherwife rea-fonably hindred^ Jhall fay the fame m the FariJJo-Church or Chapel where he mini(lreth, &c.

2. The Conformifts agree not of the fenfe of this j fome think that the ordinary incommodi-ties of fuch a commanded ufe, may pafs as thofe hi>iderances or nrgent caujes mentioned in the exceptions : But the more plain and ingenuous dealers hold, that the mger.t canfes and hmde-ranees here mentioned, mult be I'omewhat ex-traordmary^ and not any thing which is the ufual cafe of moit Minifters.

3. Cathedrals and fome other Churches have many Priefts and Deacons of whom one only can daily oflRciare in pr.blick. And many are Chaplains in fuch mens houies as will have other free prayers ufed. And molt Minifters have great and necefTary work to do, which muftall belefi: tmdone, ^yhilc the Common-Prayer is

faid

[

^p;]

raid over by them twice a day. They have Sermons to ftudv, many Books to read, that they may be furninied with neceflary knowledge for . their work : They have abundance of ignorant ' parifhioners to inftrud, exhort or comforrsThey > have the fick to vifit , the dead to bury, the Sacraments to adminifter, families to govern, inltrucTt and provide for. And many find free prayer from the immediate fenfe of their cafe and wants, to be fo profitable to them that they cannot rpare it : All which and more require the the ftriAeft improvement of rvery minute of their time : And if the Liturgy be read over by every Prieft and Deacon twice a day^ it is certain that much of thefe aforefaid muft be omitted. And it is a great part of our Ghriftian duty, when two good things come together, to choofe that which hie et nwK is the greater j to choofe the lelTer then being a fin.

4. Therefore the Nonconformifis dare not AfTent, Approve and Confent to the tying of every Prielt and Deacon ordinarily to read over

. the Liturgv twice every day. And they are the more avcrfe to fuch Approbation by feeing fo very ftw Gonformifts,Comparatively,to pradice this themfelves ; which fheweth that they take it to be unlawful; feeing it is their judgement that our Rulers muft be obeyed in all things which are lawful to be fo done. And if they that make fuch declarations of Approbation think it unlawful ordinarily to keep them, we may doubt whether it be lawful fo to m:^.!^- them, as is required of us.

5. If God ask us why we did not teach our families, vifit the fick, infirutl Ignorant neigh-

boufF, iiudy better for to difcharge our Mini-It erial u'orkjthar we mis^ht be men of knowledge, and fuch like, the doubt is whether it will pafs for a good anfwer to fay, we had not time, becaufe we mult twice a day read the Common- , Prayer.

XXT. AfYenting, Approving and Confenting to aU things, even to all forms, orders, 8rc. inclu-deth the order of the Liturgy, Two Rules of-the order of Pr.i^er are commonly acknowledged I. The nature and order of the matter to be ex-. preficd. 2 The Lord$ Prayer as a directory delivered by drift.

2. The Nonconformifts that think that for the main there is nothing but good contained in moft of the Prayers of the Liturgy; yet think that

. they are greatly difirdereddhd defective j neither formed according to the order o( matter^ nor of the Lords Prayer, bur like an immerhodical Sermon , which is unluitable to thehtgh fubjeds and honourable work of huly worfhip.

3. They have oft offered, whenever it will be well taken, to give in aC^tralogue of the diforders and dtfetis of the Liturgy : Which yet they think it lawful to ufe, in cbtdiencc^ or for mnty, or when no better may be ufed : But nor to approve of fuch difirde''", as we do not approve of the failings of any of our own duties, though we are daily guiltvof them unwillingly.

XXH. The Preface to tht Book of Ordination faith, that ['* It is evUeya to all men diltff^efftly " reading holj Scriptures and ancient Authors^ that * from the Apoftles time there have been thefe " ORDERS in Chrifs Church, Ihfbops^ Priefls " ^nd Deaconsy as jeveral OFFICES ♦ which

are

D95]

are repeated oft in the CoIIeds at Ordination : To this all muft Aflent andConfent.

2. Some of us are confcious that we have di^ Ihehtl^ retzd the holj Script fires and ancient Au^ tbors, and yet three ORDERS and OFFICES are not evident to u$.

3. Wc have great reafon to believe that Cal-vin, Bez.a, and manv more Reformers, Blonde 11^ Salmatit^*, Robert Fa^^r^ Gerfom, Bucer^ Caider-wood, Cartxrrtghty fohn Rcyr;oldi, j<^m^s, Atnf^ vpor h, and multitudes of fuch Proitftai^ts, did diligently read both Scriptures and '.ncients: As alio Dr. Stillingflset, BiOjop Edw. Reynolds^ and many fuch, who thought that Scripture inftitu-ted no particular forms of Government: As alfo uirjnacha-rU^y and many other Papiits, who think that Bifhops and Priefts do not differ urdive, but graduj which the R.Reverend Archbifhoi) Vfier ordinarily proteffed : We cannut alfert that none of thefe diligently read Scripture or ancient Authors,

4 But efpecially when we find that even the ancient Church o^ England was of another mind, as is legible in the Canons of <L^Jfrick^ to Wul* fine \n Spelman, pag. ^73. 576. which conclude that (in the old large fenfe) there were^/^f /even Ecclefiaflicd Orders or Degrees^ and that the Bi-Jhops and Preshpers are not tvpo^ but one : Hand plH'is intercft inter Miffakm Vreshytemm & E-^-pi[copum, quam qnod Epifcoppu conftitHtHS fit ad ordmationes conferendaSy & ad VifitandtimfeH in-fpiciendum curandtunque ea quA ad Dcum pertinent, qkod nimi<z crederetur mnititudini fi omnis Fresbytev hoc idem faceret, Ambo fiiqmdem VNVM unm WNDEM^E ORDU

[,96]

NEAfj 'queimvis dignior fit tHa pars Epifcopi.'] \^. Non eft alim ORDO cojftitMttis in EccLe-Jitifitcis MiniftcriiSj &c. Et Leg. Canfiti,p. $^l, Fajtoves ^ocdWHs Epifcopos & Sacerdotes, cjhorum j^artcs fi(nt en/ditione i-itq^e doSlrin^i gre^em Do" ?nini fpiC/^'iari ^c dtfthdere^ d^C.

5. And Dr. StiiUngfteet hath proved by fuffi-citnt evidence, that the fame was the judgment of Archbifhop Cranmer^ and other Reformers of the Church o(England. And it is the judgment of fome of our Bilhops and Confermifts now. All which v.e freak not to fhcw which fide w^e think to be in the right; but that the (tare of the queltion is. Whether-we Gm.aff^m to this as trta^ ar.d approve and confent that it he ufed^ as is 2ppoiated^ [ That it'*s evident to all men diligently reading, &x. that di' facto there were three ORDERS and Offices from the ^pojllcs times.

XXIIL Th ordering of Priefts requireth the Bifhop to fpC'uk to the people at the Ordination, of Priells, calling them [to come forth in the name of God, and Jhew whjit crime or imp:d,iment they know in the pcrfoas to be ordained, Circ.J In imita^ tion of the ancient Churches, when the Congregation over which they were fer,had their voice in his elfdion or reception.

2. The doubt is. whether fuch a folemn invitation, ys in God's name, be not too vam to be ^Ifentcdy and approved, ^nd Confented W, in a Church, where the people over whom he is fer, never ufe to be prelent, nor invited to it, nor have any notice of it, or any call to meddlq therein 5 being ufually many miles^ and often many fcore miles diftant j nor any other people called to that work j and rarely any people

there

there that have any knowledge of the man and hi? converfation.

XXIV. The Ordaining of Prielis, and the Con-fecration of Biihopsboth ufc thefe words as concerning the Office [Receive the Ilolj Ghcfiforthe Office and woyl^ 'of a Pncfij cf a B:Jhop^ &cr\

2. It is not doubted but that the Holy Ghoft Hiult fet Paftors over the Flocks j i. By qualifying men for the Office^ and making them de-firous of it : Both Grace, ability and Willingnefs are of him: 2. By giving the Ordainers a dif-cerning skill to know whom to ordain : 3. By giving the flock a di(cerningand a willing mind. We yet know not of an v other Collation of the Holy Gholt, which Ordination can make. Nor know we that in any of thefe fenfcs thefe words can be well underftood : For i. Grace^Gifts and Willingnefs, are the dfpojitio recipient is prefup-pofed : we fee not how it can be lawful to ordain him that (eemeth not before to have them: what elfe are they examined about ? Nor know we that God hath given any power to the Ordainers now, by the laying on of hands,to make an ungodly man godly, or an unlearned or ignorant man to be learned or wife, or a man of ill utterance to have a better tongue, or an unwilling man to be willing. The Aporties had a miraculous power of giving the Holy Ghoft for extraordinary works, and for abilities fuddenly infufed j and they did it: we never knew of any in our age that did it; and therefore fuppofe that they have no promife or power fo to do. 2. And to give a difcerning skill to the Ordainers 5 3. Or to give a difcerning or willing mind to the people, are neither of them a giving O 5 the

the Holy Ghoft to the Prieft. The doubt is, whether this be not an abufe of the words which Chrift himfclf or his Apoftles ufed, and fo not to be afTcnted to/ approved and confent-cd to.

3. Yet is it not denyed, but 'that Minifterial 'Jiuthority is given by theordamers as Minifters, Deliverers or Invefters :But Authority is not the Holy r.hofl- fo CL^lled.

4. Nor is it denyed but that as Father, Son, and Holy Ghofl do enter into Covenant with us as Chrtftians in our baptifm, fo do they with Minifters, as fuch,in their ordination-covenant: But fuch a»Relarionto the Holy Ghoft as the Minifters future helper in bis work, cannot wclj be fuppofcd to be all tluit is meant by the words £ Receive thd Holy Ghofl^ ] both Scripture and corumon ufe -taking them in another fenfe.

XXV. This Oath in the Confecration of Bi-fhops is to be taken by every Biftiop [ In the fiame of God Amen. I. N. Chofen BiJJjop of the Church and See of N, do profefs and p"omife all due reverer,ce and ohi dunce to the AvtihBiJhop^ and to the Mc'trapolitical Church of N, and to their fuccef-fou^'Sj fo hc/p me God through Jeftis Chrif»

2 It is not pretended that any fuch Oaths of obedience were inftirutcd by Chrift or his Apoftles 5 or were ufed in the Churches for many hundred years, nor till the Papacy was rifing, which was furthered by (]jch Oaths.

3.They that (i^ppofe Bifhops to be fucceflburs of the A!>oft)es, cannot mnke them fubjeLlsto any other Ecclffiaftical Rulers, without alierting that the Apoitles were Governours ovei" one another j which we find not that they do.

4.1t

4- It was many hundred years before Arch-Bi't'C)^:s had any Goveining; [^owerover Bifhops, or exad:ed any obfdience from them ; being not Ep'fcopi Epi/coporu., (as the Carthage Fdtliers in Cyprian prof lied.;But wei'e cxilv fuch as had the fint fedt« and voices in the Svnods.

5'. The queiVion therefore is, whether fuch Oaths, asneceflary to a Bifhops conlecration, be to be Approved and con ented to?

XXVI. An Oith of Canonical obedience alfo is put upon all that are made Prieits and Deacons: And Priefts at their ordination mult make this Covenant, that they {^iviii rtverently obey their Ordinary^ ana other chief Alin fiersy unto whom is committed the charge and G(jV'r.?neht over thcm,'\

2. The ordinary is not only the Bifhop, but alfo the Chanceliour, Officials, ^wrrogates^ Comip faries, yirch^Deacom, and all that are Judges in the Ecclefiaftical Courts*

3. to obey them that are thus de facfo fet over us, is no lefs than to obey them in the excercife of that power which is given them as fo fee over us.

4. The doubt is, whether they that take any of them to be Ufurpers of an Ecclefiaftical power, which indeed they have not ( and can prove it to be fo ) (hould fvvearor Covenant obedience to them as fuch. e, g. It is commonly confeffc-d by the Conformilts that the true power of the Keys, o{ cxcommH/.ication and Abfuiution is appropriated by Ghrilt to the Clergy : And yet our Chancclfviurs being lav men, do decretively excercife that povver. Theqaeltion is, may we fwear or Covenant to obey thein?

5. And feeing Chriit never gave one Presbyter

the Government of others, as Archdeacon?, Surrogates, Official?, &'c. whether all the reft may Iwear obedience to them, orAj>proveof and confent to the ufe of fiich Oaths ? And divers Coi^ncils have condemned it as a dangerous practice for Biihoj^s to tie fubjed: Presbyters to them by Oaths.

XXMl. Minifters that live among the people have greareft advantage to know the penitent from the impenitent.

2. But it is the forefaid lay Chancellour?,who ufually know nothing of them bur by reports, that excommunicate and abfolve them. And the Parifh-M'nider mud: fas a cryer readeth a proclamation or fentence of a Judge ) openly read thefe excommunications and abfblutions.

3. Thefe excommunications muft pafs according to the Canons, againf^ all that ihall affirm thiV [[t/jer^ is anythir:g in the bool^of Common-Trajer repugn^^t to the Scripture or any of the 39 ui/ticles erroneoHSy or any of the Rites and Cere-monies[i-ich as he 7nay not with a good confcience fuhfcribe to, or that the Governjyicht by yirch-£iJhops,B!f,.wps,DeanSj ^^rch-Deaccns and tie refi that bear Office tn the Church of Ezgland^is Yepug-n^nt to the word ofGod^or that any thrug inthsform aiid manner of making & confecrativgBiJhopSjPriejfs or Deacons is reppign.xnt to the word of God, &or\

4. The prelcnt doubt is whether a Minilter who knoweth fuchofhis Parilh to be godl}', peaceable men,n'hom the Chancellour decretive-ly excommunicateth, may both openly read and declarefqch excommunications and alfo fwear or Covenant fo todo,in obedience to the Ordinary. And whether when he knoweth that a wicked

impe-

fzoi]

Impenitent man is abfolvcd, he may pronounce fuch abfcliitions.

XXVIII. The Oath of Canonical obedisnce feemeth to mean obedience according to the Canons : And he that Covenanteth to obey hts ordinary, muft be fuppofed to mean no lefs than r yic cor ding to the Canon Laws by which he is known to govern^ ] and as Government thereby is excercifcd :

2. And if fojthen there are more things in the Canons and prefent Government, which the Non-confurmifts dare not fwear or Covenant to obey ( befides thofe already named, ) than we will now ftand to enumerate.

XXIX. The Kubrick faith xh^x[_the Mmifier who repelleth any from tht,' Sacrament, fiail he obliged to give an accotmt of the fame to thtOrdmary Within ij^daies after, at the furtheji-.

2. If all that by grofs ignorance, Athclfm, Infidelity, Sadducifm, Herefie, Schifm, Drun-kennefs, Whoredom,SteaIing,Malice,&c are un-capable of the Communion be prefented to the Ordinary within 14 daies, no charity that is guided by knowledge of the common (late of the people, can think, that in London Diocefs there would be fewer than many fcore thocfands prefenred at once. And in other DiocelTes many fcore hundreds at lealt,

3. Some Minifters dwell a hundred Miles or neer from the Bifhops. And the Bifhops are divers of them fo much at London or abroad, as that ic cannot be expecfhed that all thefe muft be prefented to the Bifhop himfclf, but to the Chan-cell ours court, as is ufual.

4. The ChancelloursCourt is fo far from moft

Minifters

Minifters in the Land, and the profecuting fa many when proof is demanded, will be fo chargeable and take up ib much vime, as that it will undo many poor Minilters, that have fcarce enough to maintain their families 5 and it will take up the time which they fhould ufe in the neceffiry labours for their flocks.

5. The Chancellour is a lay man to whom they muTr be prefented: And the ^(TLie will be but a lav mans excommunicating them, if obftinate; or abfolving them: Which is not juftificd by the Bifhops themfelves.

6 At the faid Gdancellours court things are managed as at a civil judicature: There is not that endeavour to convince finners by Scripture, and to draw them to true Repentance, by humbling evidence, inrreaties and prayers for them, as fhould be for the faving of a (oul from liu'; But the cluirges of the court fees, and the fears of a prifon afcer excommunication, maketh it an unacceptable and as unlikely means to convert men asthei^ocks.

7. Th(trrefore for a minifter to prefcnt all his Parifhioners to fiich courts, whom he is bound to deny the Sacrament to, were but to make him f-tm their greareftand cruellcft enemy, and to render him uncapable of ever (probablyJ prjfiring rh'^m by his Miniftry any more 5 and confcquentiy, greatly to promote their damnation and make them almolt hopelefs as to recovery. And if by this terrour they tell the Chancellour that they Repsnt, how little fatif-fa(ftion is that to the Minifter, that never faw, himfelf, any figns of tneir repentance,

8. The doubt is then, whether the ufe of this

Kubrick

[^o?]

Rubrick may be Approved and Confent^d to.

9 £n>eciallv confide* ing that all die Parlfh who recf ive not thrice a year, for which Eafler muft be one for their/ a'l) muft be prefented to the faid ordin^'V, and alio all that come not to Church 5 By which means divers Parishes about London muft have fome loooo, fome 20000, fome 30000, fome 40000, or 50000, that have no room In the Church, all prefented if this Law were executed.

XXX We have reafon to doubt whether the KOi of Uniformity it felf be not part of the Books which we muft fuufcribe Alfent and Con-fent to J becaufe it is fo faid in the Book it felf: The Contents of the Book are firft named in general, and then this Ad named among the Contents. Either it is part of the Conrcnts, or it is not J if it be not, we muft not alTenr and confent to that fal(hood (that it is;) If it be, O far be it from us that believe a God, a J^^^S" ment, and a life to come, and the facred Scriptures, to Aftent and Confent to that A:1: with all its penalties, filencing and ruining fuch as conform not. One of us that was oft with the great, wife, ;uft Lord Chief Juftice Hales^ hath heard him lamenting the Schifms and difcords of the Clergy,^ ferioufly fa}^ that [ There nas no right way to heal ///, hm by a, New Aci of Vni-formity,'] (And hath his ?ate Writings againft Jaying Concord or Religion upon mens unnecef-fary additions.) And the Reporter taketh not himfelfto be wifer than him, nor meet to Af-fent and Confent to fuch a Law, conHdeiing the experience of thefe feventeen years, ard the con-fcquents on mens divided and cxafperated minds,

upon

[zo4]

Upon the Congregations, upon Minifters and FamilleSj and upon the ftare and fecuritv of the Chriftian Religion, ar\d the Proteftant Caure,^^c. As to them that fay thjt the ^cl namtth the Eovk^as dift;nitfrcm it fcif-, we anfwer, i. So do the Titles of Ads of Parliament name the Aft it fcK as diftind from the Title, and yet we llip-pofe that Title part of the Ad:, 2. The Book nameth the Ad as pare of its Contents, a^ is aforefaid.

If we fhould by miftake think fome of thefc pafTages to be unlawful that are not, or to have a worfc fenfe than indeed they have, let thefe things be confidered.

1, We judge as well as we are able; and whatever fenfe another takes them in, we that fo un-derftand them cannot take them. •

2. We judge of the fenfe by the plain words; the force and Rretch is not by us, but by thofc that conform and contradid our fenfe.

3, The Law-givers will not orherwife expound their own words, afrer 17 years waiting for it under Compulfive Executions: Certainly if they would have us underiland their words contrary to common ufe, they would rather tell us fo after feventeen years time, than ruine us, and forbear fo eafie a means to heal the Churches.

4. Some of us fo highly value the excellent Pr^eledions of Bifhop S.tnderfon de JHramento, and his judgment, againft taking and expounding Oaths(and confequently profclTions and promifes) in a ftretched or a doubtful fenfe, and his Coun-fel to refufe them, when the fenfe is doubtful, if the Rulers or Impofers Virill not expound them

(though

f though they fbould bid us take them in onr own fcnfe 5) with much more which he hath excellently iiiid to fuch purpofes, that we thankfully acknowledge that he hath much helpt for to fortifie us againft the guilt of perjury, and fal(hood,and prophaning the holy name of God, and deceiving our Governours by equivocations and falfeexpofitions, and fcandaloully tempting others to perjury, lying, or fuch other fins.

Wctake an underftanding,ferious('and if it may be pfihliclO owning of the Baptifmal Covenant in age to beof fo gr-eat moment to the reviting of true Chriftianiry and the honour of Baptifm and cureof Anabaptifm, that it greatly grieveth us that we muft defpair of itseffe^flual pradtife , when we meet with few that feem not to approve it. The vvords of a very Learned and Great Conformift Mr Elderfiddof Baptilm pag, 48* marg. We think worthy our recital.

'^ Upon fcore of like reafon (faith he) whereto,

"and tor fiich after tryal, may have been taken

" up in the Chriitian Churchy that examination

"which did fiftrheconftancy or rather confiftency

" of thofe that had been taken in young, to

" their prefumed grounds, that if they wavered

^' they might be known and difcharged, or if

they remained conftanr, they might by im-

" pofition of hands receive what the Commoner

"name of that Ceremony did import, of their

^' faith ( at leaft a fign of ) Confirmation,

" Vafijuez. hath from Erajmm(m the Preface to

'^ his Paraphrafe on the Gofpels) a w^ord of moft

" wholfom grave and prudent advife, that thofe

*^ who were Baptized young, when they begin

*[ to write man, (hould be examined, an ratum

" habcant

€t

" habeant id quod inCatechifmo ipfornm nomine pro^ *' tnijf^m : ^odfi ratum nan habeant^ ab EccIsIia '^ jtinjdt^ione liberos manere-^xn ^.p.T>:)om»difp.i c a» *' To. 2, c, I /-<^. 2. If they did then ftand " to whatiheirfureties promifed for them. If "not they fhould be difcarded. Moft necelTary i "and of unimaginable benefit! Such a fcrutiny "' would (bake off thoufands of rotren hypocrites^ *' and purge the Church of many fuch Infidel " believers or profelTours, upon whofc dirty '* faces a little holv water was tprinkled when *' they knew not what it wa«; but they no more '• mind the true fandification appertaining than " the T/^r^/ or Saracens ( who (hall rife up in " judgement againlt their wa(hed filthinefs, ) or *^ than thofe of whom St. Fetcr [ It is hapned " to them according to the true proverb : The "dog to his vomit, and the wadied fwine to " walloxv in the mire,J Such diiicipline of awake-" ned Reafon is that the world groans for ; "that men would become Chriilians. O that " the truth of faith, and power of true Chriftian "belief might be (een in thofe that knowingly '• put the neck in Chrilts yoak ] So far he. See al(b Dr. ?^m(7;^ofBaptirm. And of our felves Mr. Hanmer ^nd Baxter have written Trearifes only on this fubje(fl, to (hew that fuch true Confirmation would be the moH excellent means to heal moft of our enormities and divifions.

And (hall fuch Jefuits as i^afcjfsez., fuch moderators as Erafmus, and Proteftant ConformiD'siji and Nonconformirts, all thusfpeak for it,andyet no hope f No wonder if a word or ceremony that we difugree in, can make o'>r wound fo fad as we have lelr, when that which we in wordg

agre^

agree for, and tbat not as a thing indifferent, but fo neccflifv, cannot yet be obtained though we perifh. Dead Images of all good things, is but the laft and moft efffc^ual means of deftroying the life and real good : Dead (hews and Images of good, are H^'pocrifie j fmceritv is rt-ality, ic-rioufnels and lire. We take our Bapt>im to be our Chriltening, or the fumme of the Chriftian Ref'gion : And it is but for men to do that fe^ riopjly at ^ge^ which they did in Infancy by others authorized (or others for themj which is the Converfion whrch we dailv preach : And it grieveth us to fee what mulritudes, when aged, never ferioufly think either what they did or received in I heir Infancy ; and huw many hate fuch a life as they have vowed, and yet think that they ftand to their Baptifrnal Covenant. And till the Paftors of the Church make a ferious work of it, to bring all their Parifhes to a ferious underftanding and confideration of their Baptifm, and a ferious owning it, and renewing of that Covenant, we cannot hope that the people w^ill be ferious Ghriftians ; or that men will not think that ferious Anabaptifts are better than Hypo-; crites that contemn their Baptifm,

SECT. IL

The Second Tart of the Matter

of Conformity.

THE Firft Part ^^p^^, being contained in the Canonical Subfcription, and the Decla-ratign, hath been opened: The Second Part is

the

the cafe of Recrdinatton. Either tliey that require £/7//r(j/7rf/Or^/«4f;(7» for all that were o-therwifc ordained when B'fhops were put our^ do intend it a fecond Ordination or not. If yea^ then it is a thing condemned by the ancient. Churches, by the Canons called the Apoft!es,(S^c. and by Gregory At, and others likened to Ana-baptiftry. If not, then they take fuch mens former Ordination to be null, and confequently no Minifters to be true Minilters that arelb ordained, and not byDiocefansj and confequently all fuch Churches to be no true Churches (^while they take the Roman Ordination to be valid.)To fpeak of the confequences of this as to the nullity of Baptizings and Confecration of the Lords Supper, &:c. and of the taking of God's name in vain in the Office if it prove evil,wouId be to go further than the Matter of FadV.

SECT. III.

TheThirdTart ofCofiformitj,

THE Third Part of Conformity is the Sub-fcribing againft the obligation from the Vow \To endeavour anj change or alter at ion ofGc-^ vernment in the Church^ with the 0.v/<3ri^ Oath [^ That we rvill never endeavour any alteration j ]] and the Articles for our Prelacy j and the Ordination-promife, and Oath of Canonical Obedience before-mentioned^ as to this point together.

2. Even thofe Nonconformifts that are for the Idwfulucfs, yea the need and dcfirablenefs of Bi-

fhopS|

fhops, and Arcbbilhops, have fo much againft this Subfcription, as rhac to avoid prolixity, wc will forbear reciting the particulars, any further than to tell you, that while a thuufand or many hundred Parifh Churches are all wiihoct any particular aporoprioie BjJ^vps Cgre<ir Towi,s and Village^) vvhen in y[g';^fi«/s di«ies the Unity of each Church was known by having One yllta-^^ and One BiJk'Opy vpith the Presbyters atid Dc^icons, And ferom dehr.eth a Church to be Plciys umta Bpfcopo; and confeq'iently they are without the b fcipline and Paftora! overfightof (uch Bifhopsj and while all thefe Parifl-.es are in the old {eife become No Churches (for uhi Ep fccppfs, ibi Ec^ icle/ia) but only Parts of a Diocefan Church: And while the old/>r;» of Churches, Presbyters and Bifliops is thus changed : And while one Eifhop hath now more work of Difci^Tine (U fides Conrtrming and all his other workj than an hundred of the ablc'it and belt men can do 5 and (or fuch Difcipline is necelTirily undone: And while the C^ife is as if the B'Thiop of Carthage had put down fix hundred neighbour-Bifhops, and become the fole Billiop of all their Churches; or as ifall the Schools in a Diocefs have but one Governing School-maOer, who had power to judge what Scholar to receive or to refufe : Aad while the Keys are to be exerciled by Lay-men, thefe will beunfatisfying things.

3. The Conformilis are not agreed of the ineaning of thefe Subfcriptions and Oaths; fomc think that they covenant only to frbmU to them (^though they diflike them :) But others think that it is alfo to approve the Government. Some think that it is only Bijhops that they are baund

P in

to : But others fay, that the word Ordlnarft^r^ tainlv fi^niheth more than Bifhops, even Lay-Chancellours. And that the/t/rcar^^ Canon ex-prefly nameth many others, even wirh an & ca-tera, {jhe reft that hear Office ] And \_i^.ny altera^ tiori] mult needs mean more: as [_uny alteration in Srate^ (urc extendeth to more than not endeavouring xo[change Moyjarchj/ or the King himfdj."} Some fay that by \jiut endeavourtng'] is m^ anc only [_not tinLaveft^ll) endavodrmg'] but not that all eKdeavours are. forbid.!tn,'2^/2-. not petitioning, fJDeaking when called, Src. Others lay that if exceptions held been allowed, the Law makers would have made us know it^ and not have fpo-ken univerfdlly : And that if you expound it of [tinlawfulendtavours'l you leave all men at liberty to judge what is unlawful, and all Schilma-ticks will rake the Oarh or Subfcription^becaufe they hold their endeavours to extirpate Prelacy to be lawful. Some fay that one may endeavour in his plact and calling, to take the Church-Keys out of the hands of Lay-Chancellours. notwith-Ifanding this Subfcription and Oath. But oihers more ingenuotfly fay, that the very aliual Go-verhmem or Key« being in the bands of Lay-Chuncellours, if it bind us not againft endeavouring to change thele, it binds us to nothing that can be underliocd : And that if Subjedts thus take liberty alter Vniverfal Oaths and Trcmifes to inake fuch cxceptionsythey reproach the Lawmakers, as if in fuch tremendous things asthefe thev knew not how to put their Laws in words intelligible, and of common fenfe : And they rc-Jax aH Inch facred bonds. Some fay that in {not enaeaVifiriTQgl is excepted {/irdtfs the King com--

mijfton

m)ffion Of command us'J] BtJt others fay, that ifrhe La vv givers would have had fuch exccptions,they had wit enough to hive put them in : And that if you leave it to men to except from univerfals, you cannot tell them where to ftop: A..d that the ufe of the Oath and Subfcription iSj rhdt the Church-Government be taken for unalterable.

SECT. X[I.

The Fourth Tart ofConJormiy.

IV.'T^H E Fourth Part of Conformity is the J[ Subfcription againlV the obligation of the Oach called the Solemn Vow and Covenant.Cor-porations are conftiruted by Declaring, that there is no obligation from it to any one without exception : But Minifters muft only fubfcribe that there ts no obligation on ms, or on any othet f^rfon, from the Oath^ -—to endeavour any change or alteration of Government in the ChnrchT^

2. It is none of the Controverfie here, i-Whether that vow was lawfully impofed or contrived, 2.Nor whether it were lavvfuly taken, 3. Nor whether part of the matter was unlawful. But fuppofing all thefe unlawful, i. Whether all alteration of Church Government be unlawful? whether it be not in the power of the King and Parliament, to fee a Bifhop in every Market Town: or to take the ufe of the Keys from Laymen : or to take down Archdeacons, Officials, ComrriilTaries. Surrogates, fire ? Whether all Reformation be out of the power of the King, or not to be defired by the people ?

? z z. Whc^

Wherlier that wbich is Laxrfidl may not be done bv the Latv rricikfrs, and be ef.deavoured by fj.'rech in P.irlKinient, or by |)Ctirion by the yto\\t ; Efjecidllv if rhc King Command itf 3 Whether men be nor bound by a f^aw to that vvhicb i.c Liivvtul : much more to that Which is antecedenily a duty?

3. T be Conformifts arc here difagreed among tbemfelvesj feme fay that the Vow hindeth not btcjufe it was mUwfull^ impojed :But others berrer fay, that this [)roverh no more, bur that the Impojcrs could not bind me to takj it hy any ar.tmruy of theirs-^ And thjriflhdd taken it/« fcrt vpithout imp^'ft/on I had been bound by ir: Els no [ rivate Vov\ {hou!d bind .Some f y that it binds not becaufe it was/ / lij' taksn : But others truly fay that if Oaths bind not wherever men take thtm fi>,jnily^ no wicked man fhould ever be bound by Ojths or Vows, becaufe they ufualiy make them finri.lly by an ill end and intention, wron^.motives, or ill princi[(»les or manner: Or at leutl a bad man miv^ht chooie whether ever he will he obliged : But ail gocd cafuilts agree, that it the matter hf lawfuJ the uhUwfhl tal^tng binders norihe obliparion. A man that is Bap tized with ill motive? or intenti(;ns, is yet obliged by bis BaptifiiitJ Vow.Some (ay that ir birds not bfCdLfe the mat'.er it /.If is unlawful. But itvS granted thot it lindeth to no urilawful matter: Oiheis therefore truly fay that he that-Voweih fix th>nes whereof rhree are finful, is noidifobliged by the conjur(fl:i(.n of thefe from the orher three that are La^^fbl : Els a Knave ma^ Keep him-elf d fobli^ed as to all Vows, by puttu>g in fv;mc tnlawful thing. Some fay that

r^Mi

it binds hotbecaufcwe were antPCfHenMv bound to all thar is s^ood by other bond>,and therefore not by this. But others truly Cdx, that this is a moft inroHeidbfe reafon and would nuUihe our Baptifmal Vow, and all our facrainentdl Vows rencwedj and all Covenants that ever man can make to God of any dutv, For Godi own Laws firji^ hind Hs Xo every duty : But for all that our own I'^ows, Covenants and promifes fcondanlf bind us alio : And a man may have many ohliga-ti'uns to one dary^ Yea indeed the Covenanters ordinirilv profcfs that rlicy rhink not that a man fhould Vow any thin^ to God but wh^t God firrt hath made his duty. And ihcvare againft the Pjpifls for making Religions and duties to themfelves which God never mi<de: And therefore they profefs that if f()me things in the Covenant were not their duty before, thty would not think that they are bound to it now : And tiiey profef's that if they had never x^\'Qn thdt Vow they had been bound to all rhat by it they are bound to : And therefore condemning that Vow doth no whir (ecure rhe Govrmmenc of the Church ( ^. ^. Lay ChayicjUours ^fe of the Keys, or the d firtittion of dijc.pl-ne ) from their Lavvful endeavours to alter it. And they profefs that feeing the King hath power to command them Lawful things if they had Vowed any thing meerly Indirferent it would not have bound them againit the Kings Commands 5 Becaufc it is nor in fubjeds power, by Vows to withdraw themfelves from their obedience to authority. Some fay that the Proclamation of King Charles the firftagainft the Covenant nulTd the obligation. But others truly lay^ i. That it could null no P s more

more than the Jmpofition to take it, and Dot the obligation when it's taken, \xs necefjary things: 2. That this is nothing to all them that took it ^^frer-a^^ard, and that when Cfjarles IL had ('though injuriui.fly) been drawn to declare for it. Some fay that it binds not becaufe men took it ifyiw.llingly- But others truly fay, i. that this would leave it in the power of a bad man tonullirie all Vows and contracts, by faying that he didt'.tm unwillingly : 2. That man hath/^c vpill and cannot be compelled : And a Vow of a thing Lawful to fave ones life binderh : Men mult rather die than lie. 3. This would teach Subjecfts to fay that they take all Oaths of Allegiance to the King unwillingly^ and therefore arc not bound. 4. Irs true that no man that for-ceth another ii jarioufly to a promife can cUtm to himjdf ahj right from that which was not free but procured by his own injurious violence or fraud j But God wrongeth none, and a Fow to Cod bindeth though procured by finful force by men. Some fay that Ic was only a League and Cuvenant with men, and not a Vow, and therefore ceafeuh cejf.inte occafone, and by the confent of Parliament.^Src. u^nj. There is no place for thebelief of thi-^ objedion to any that knowerh a Vow otherwife than by the name : Indeed an Oarh that is but an aj)peal to God, that I will fairhfully perform my Covenant with a man, obligah me not when that man hathdif(:harged me from any obligation to him. Rut this in queftion vv?s primarily a promile or Covenant mcide to God ( which is a Vow,) and a League and Covenant of men with one another that they will perform it 5 as is notorious to any man that

readeth

reaietb it with common underOandingJ

U. The fecond thino; qnelVioned about that Vow ( and the main ) is, whcrhf r every Mini-fter mult or may become the judge of all other mens Corjfciences And obligations in three Kingdoms, even of many thoulands whom rhey never faw nor heard of, and that fo far as to abfulve or ;u<tihe them from all obligations by that Vow ro endeavour anv Church reformation.

2. It is here fuppofcd i. That though men ought to take an Oath in the ftrnce of a LavpfaL GovernoHY fo far as they know it, yet that they are not bound bevond the plain meaning of the words to the fenfe of Ufurpers : Therefore rhey know not but the King and Lords, 5rc. might take the fame words in another meaning than the obtruders did intend $ e. g, to reform according to Gods Word and the ex am pi? of the befi reformed Cmarches might fignifie to them an oppoficion to Presbytery.

2 That if men miftake the fence of the Im-pofers, they are bound to ks^p '^^^ Oath in the Lawful fence in which they rock^ it. And rh^n how knoweth every Minifter in what fenfe every man in the three Kingdoms took it ? And how is he able to fay that no one man of them all is obliged by it to endeavour a lawful and neceflary reformation f

3. And as to the former Argument that men were forced to it, many of the Old Parliament are yet living, and many others, thut then forced others to it, and were nor forced to it themfelves.

4. And if the prefent Parliament-men could (upon what compulfion foever) Vow to reform, e.g. fcandalous Minifters, Swearing^Drunkennefs,

P 4 Popery,

Poperv,^c. and then would command all Mi-^ nifterson pain of fikncing to fubfcribe thajr no nan is bound to perform that Vow, this would not do them any fervice, but involve each Subr fcriber in the guilt of a multitudes perfidiouf-nefs.

SECT. XIII.

V. Tbe Fifth Tart of Conferwity.

i.'TpHE The Fifth Part of Conformity is the J Subfcribing of the faid Declaration, and taking the Oxford 0«thj as it concernerh Civd Government,z'/z.. [_It is not lavcftil on anj pretence Vffhatjosver to take Arms agaii.ft the King 5 gind that I do abhor that traiierotis poftion of taking Arms by his authority againfi his perjon^or againfb thofe that are commiffioned by him.~\ in purluance of that Commiffion.

2. Here the C^ieftion is not of the firft Claufe, of taking Arms againft the Khg 5 but OvAy of the laft {^i^gainfi thife that are comm'fponed by him} the Minifters being moftly ignorant of Law, and not knowing what is called a Commf-fwfjy and what feal maketh ir fuch : For as they are farisfied that no true Legal CommiiTun of the King may be refilled^ fo while the unex-pounded words have no limitation or exception, they dare not think that a Lord Chancellour or Keeper harh power at his pleafure to depofe the Kin2^, by (ealing Commiffions to any to feize on his Forts, Garritons, Magazines, Trealure, Navies or Guards 5 nor yet to deftroy the Kingdoms,

doms, Cities, Laws and Judgments, and feize at pleafureon all mens elhies or liv^^s. And rhcy dare not fwear or fubfcribe rhat which ihe generality of Learned men Heathens, Pd[>i(ts and ProteOanrs, Poliricians, La^vyers, and Divines are conimonly ag^init. it being too g'*eat prc-funiingon their own wits to Qv or fwear, that almoft all the vvorld are in the wrong feven men in fheirown profefTionJ and ihat vet ihey are wi(er than all thefr. An 0*ch therefore being to be taken mderpandi?igly^ iheir not underfland-^ ing thip, caulerh their refufil ; and it [^leafcthnot the Lawgivers to explain it to them.

3. But though this be a verv imporranr bi^fi-nefs, wfijreiv.) tinvviiiing to meddle vvith marters of our Rulers P<)wer, as being lels pertinent to our funiftion, and the late debate.^ in ihe Houfe of Lords fas lome body hath publifhed tiu m) have (aid fo much in this cafe, that we think it belt to fay no more of it.

SECT. X!V.

VI. The SixthTaytof Conformify crObe-ditnce confequently required oj Ahfiifiers,

i.'T^H E Sixth part of Obedience required of JL us confequently is, that till we can do ail afotefiid. We ran^ d jcrt om foimer flockjy though they dejtre us to continue our care of them ^ and that 'We give over ohy preaching the Gcjpel of [a hat ion to any bnt our jamilieSy or four more 5 and that no man not or darned by Diocefans Adminifter the Lords Sffper^ (^c]

:?. The

2."" Th" qiief\ion is not whether we fhouM give uo the remj)'es and Tyches, and all pub-lick M inrenance w!i«n ever it is required of u<;: Thou8!;h Sr. A nhro[: would not obrv the Emf)e-roiir f^uhntinian, in giving up oneTemj)Ie which lie could fJDare, to the An-i^-tsy yet the Noncon-forni'ih areofanother judgment.and think them all in rheMagirtrates power : Bat ir is the O^ce, RdatiQn2i\\d\Norl^^ that thfv dire n>r renounce or ceafe froiiij without a betrer diTchiry;e.

3. Yet thev judge, that where rru'v there is no neceffiry ofthriT labours^ or rhey iTiould do more hurt than good by Preaching, ir is their dutVjWhen forbiddenjtoforbear: Butnotbecaufe any will {'di\\ we are Judges, and it is i^o^ when notoriouflv it is rot fo.

4. But this requireth a larger difquifition than F*'e may here ftay to make.

SECT. XV.

YU. 7he Seventh Tart of required Obedience.

i.nPH E Seventh Part of the Obedience re-•i- quired of u'J, is that voe come not within jive milts of any City or Corporation which fendeth Bu^gfffes to P.i Lument,or to any other place whatever ^ where we have ever preached finC'? the AB: of Ohlivton-^ except on the Rode or (ijmmoned.

2. Many MinifVers have their friends, houfes, and ail that they have, in thofe forbidden places:

3> The greateft places being moft popnlous

have

[219] have moft need of Preachers, many fouls being more precious than ftw^ and the publick Teachers rhar have many thoufands, needing more help rhan they ^^'^^^ have but little charges.

4. Few Minirters are rich enough to be able to Icl! their houfes and goods at lofsf whrn perhaps none will take them,) and to take houfes in other Countries.

5-. A great part of the Land is feared fo neer Corporjtion^rhat it is hard to find a place that is above five miles off them 5 And fome Minifters have Preached about in fo many places, that it is hard to find a place within their reach, above five miles firom the peaces which they have preached in: And in fuch places, it is rare ro find empty houfes, and Landlords that will let them on terms which they are capable of: (b hard to them is this confinement.

6. They think that men can no more dif;blige them from preaching to many in Ciiies and Corporations, than to four or five in Villcgesi feeing the Churches of old were planted molt inCitie?^ and Chrift faith not, [forfake all the fouls in Cities if they bid you,] but [When/ou are per ft; cu--cured in one City fly to another^]

7. Though we live not to eat, we muft eat to Jive 5 and when Minifters that have nothing, are like to beg or famifh among Grangers in poor Villages, and bigger places do more call for help, and will allow them bread, they think it no fin to eat bread any more than to give bread to o-thers that are in want,

8. The former Laws fend them when they are in beggery,to be kept by the Parifhes where they laft lived 5 and this Lavy forbids them to come within five miles of them. SECT

[no]]

SECT. XVI.

Tlje A^jun&'s :trid other Matters agreed on ijukich alright the Nonconjormijis,

I. A S there are fome fins far grearevnd more _±\, terrible to confcience rhnn othtrrsjfo aggravating Adjuncts oft make them fuch: And thefe here ft em very fr^hrful. We are nornovv charging any others with fin, nor proving the unlavvfulners of what we fear, bur exiKeifi.^g the Matter of Facft agreed oTi,which doth atfrighc us.

I. Both fides agree, that ic is a great agg^rava-tion of fm to be done by a Minifrer of CJ^rifi, a perfon confecrart-d to holy work , to preach truth and holincfs, and ferve at the Altar : For our Docftrine will be the lefs regarded, and men will be tempted to follow our bad example, who are bound to be to them patterns of purity and obedience to God : And Chriftian and Proteftanc Rcfgion is moft injured by Min/fl-ersfms.

II. It is agreed that our M m'fi^r la I fins..which Tve do as if thev were part of our Office in the publick Aflemblies, have a f[)eciul aggravation differing from mens fecret p^rfjnd crimes.

in. It is agreed that Lying and Perjury are Hn? of fo heinous a nature, as that they tend to overthrow humane truft and converfe, and all Societies, and deprive Princes of parr of the (e-curitv due to them for their lives and Crowns ; And that in a Preacher of the Gofpel they are intoilerable, rending to tempt the hearers to believe nothing that we fay,

IV. It is agreed that by aflertion to abfolve thoulands of per Ions known or unknown, and ju-liiHethcm, if thty fhould prove guilty of fuch a crime, and io to draw on our felvcs dic^guilr of many tbouland perjuries, would be a fin of as heinous a nature as molt we can imagine.

V. It is agreed by Proreftants, that dll Oaths, Covenants and Laws,mul^ be undeiHood according to the plain ard ufiial fcr.fe of the wcrds,un-Jefs our Rulers oiherwife expound thenh, and tell us that they mean fbmewhatelle.

VI. It is agreed that though Judges miift determine of the fence of Laws, fo far as to decide the cafes that are brought to them 5 ^et none can make an univerfal obligatory expofition of a Lavv, to bind the fubjtds confcience in un-derftanding it but the Sovereign snd Lawgivers themlelves: Elfe a Judge might become a Le-gifljtor and frultrate the Kings Laws by his cxpofitions. If Judgements be theexpofitorsand prefervers o{Ccmmcn uhvrntten Laws which are CufiomSy it is becaufe it is the LaYV-m^k^Ys or Sovereigns will that it fball be fo.

VII. It is agreed by all ProteOants that ftretchirg the words of Laws^Ociths and Promifes to meanings quite differing Irom the Common ufe of the words, without the direiHiicu cf the Law-makers 10 to do, and taking (ucb O^r/jf or Covenants with cqravocMioyis znidweKtai refer-vaticns on prcttT\i:c oi ChantaUe interpretation^ for our own ends and interefts, is more fuitablc to Atheifts tlian fjncere Chnftians, and would overthrow humane truli, and the end of Laws and Princes fafety, as well as other forts of pcrjtry. For inltance, if one take thefubfcribed

Decia-

Declarations that [ Its unlawful on any pretefjcd whAtfoevsr to taks Arms agaltfi the King and fo on] and will thus equivocate, as they fay fome do5Z//2:.pf It is mLi^fnl'] that is, againlt the Law of the Land t^m not ag^mfi Gods Lav, [^To take: uirms agatnl^ the King ] that Is, as King 5 but faith Suarez,, and fuch others, whrn he hcxcom-mmicate by the Pcpe he is no King-, ^On any pretence ] that is, fay they, [ // ;W/ pretence ] {^hy his authority agamj} his perfon, and Souldiers ] that is, fay the equivocaters, [ Its well [aid that we may not do it by his Am horny, but we may do it, by the Law of nature and fo by Gods Authority Vphofe Law that is-, [_againfl any d^mntifftoned by him'^ that is, fay they, la-j^fully commiffiomd, and we ur(f judges when his Comm.ffions are uniaw^ful.i So[jVe will not endeav-ur any alteration of Govern-ment in Ch^trch or Statc~\ that is fay they, i. Not 0^ Ajonarchy^ or the King, but we may yet di-fturb any of his Officers : 2. Not of the EiTen-tials of Eptfcopacy ; but we may feek to take down their wealth and Lordfliips, and reduce them from Dioccfans to Parochial or Corporation Bifhops : 3. Not by unlawful means 5 but we take not that to be unlawful which they do; What good will Oaths or Covenants takep with fuch Latitude or Equivocation do f Do they (ecure any of the ends of Governments ? Rulers fhould abhor fuch Equivocations and ftretching. Latitudes as thefe.

Vllf. It is agreed on both fides,that if we might go on this fuppofition, that our Rulers can require nothing that is unju§: or tmpiom, or againfi the Law or Common good^ or their own mtereft, and therefore that no expojition is to be put on their

J^aws

'Laws or Impoftions which is ofanjfMch import a !:ce'^ by this ru^c afiJ oath or Covenant or proj^/ije in the World which Governours fhall impofe upon us, may be taken : For wc mull put digoodjcijs upon them all : And xht fchfc is iht Otrh cr Covenants

IX. It is commonly agreed that a man may not deliberatelv te!l one lie to fave his life, or his Miniilerial liberty : And that ifany one only of all the things imfyofed on us be a fin, it is the dutv of a'l the Miniiters of EhnUnd rather to futfer any rhirg, or to dye than to Commit it. Ard that if it be ore mans duty to be filent iti fuch a cafr, it would be the duty cfall the Mini-fters in the Land, if the things be fin,

X. And all are ag'eed that to filence all the Miniiters of the Nation, is a thing that Godharll not given any man authority to do,becaufe of the necrffiry of rheir Miniftry ; and confequently noc to filence any necelldry Miniftry at all.

XI. It is agreed that Satan would fain corrupr States and Churches wirh the moit heinous fins, to expofe them to Gods judgements and the enemies fcorn : And that common Perjury or Perfidioufnefs is one of thoR greateft fins : And that as theBelief of the Truth is the beginning of Chriftianity, fo Satan is a Lyer and the father of Lies: And he that thinketh that Sat.n is endea-' vouring to fligmatize Perfonf^Churches or King-domes with his brand of PER (l^ould the more carefully avoid the receiving of that mark.

XII. It is agreed that God hath within thefe fourteen years excercifed very grievous Chail-ite-ments on Cities and Corporations, by Inch a Plague ( on London and many Corporations) and luch fires on London^ Sonthwark^ and many Corpora"

[2 241

poration?) and fuch increafe of Poverty, (though Tve have more liberty at Sea and Land for trade, than almoft any Nation neer u.<i)as that the like hath not been knov\^n in our torrfachers dales: And that if this fhould be the Voice of Ghrirt, as a reproof of our perlidioufhefs, and j)erjuries, fAy\ug(exc?pt ye repent^ yejhdll alilikewif p^>''ft>y) it would leave the impenitent without all jalt cxcofe.

XIll. It is agreed by us all, that God will not hold him guihlefs who takerh his ndme in v^ain 5 efpecialiy by perjury or falfe Vows or Covenantsj And that for Oaths ( broken ) the Land may mourn : And that he is the grand enemv of Church or Kingdomes, who would by fuch fm bring them under the jadgmenrs of God : And, as ^c^a'ijhTing in an accurfed thing,

XIV.None can deny that it is better to cherifh honeft^y and confcience, efpecialiy about Oaths and Covenants which fecure Convene and the lives of Princes, than to teach men to flretchConfcience in fuch matters ; and to make every featd Cf/«-feiencs capable of the holy A-Iimflrj, prelcrmenn, andhonpi'-, and dfear of fuch fin^ to be the way tofilence and ruine.

XV. we agree rhir vv^hen Jefuites and othe? Papifts have contradtd the (hame of equivocation and perfidioufnefs, Proteltants fhould not partako with them, and take th" (hame on their religion^

XVI. It is agreed that when the S<;tf^j Cove^ nant is fo greatly decryed, and the violation of the Oaths of Allegiance and other Oaths and

Covenants was found necelTiry to the killing of the King, and other late confufions and iniquities, we (hould not afcer fuch warning

cither

titlier infnaremen in iinneccirary Oaths & Covenants, nor harden fuch men againft Repentance, by doing any fuch thing our felves, much lefs by commanding it.

XVII We are agreed that to commit a fin by paflTion or fudden furprizc, is not fo wicked as to do it on deliberation: Nor is the doing it only fo bad , as undertaking to juftifie it, and encourage others to do the like.

XVIII. We are agreed that God is jealous about holv things, and that wilful corrupting his Church, worfliip ordifcipline, to the dilgrace of religion and encouragement of wickednefs is a heinous fin: Efpecially to Approve fuch things.

XIX. We are agreed that to make a deliberate Covenant that I will fm againft God, and to fubfcribe and declare this, is a heinous aggravation of the fin : e. r When the high places were kept up in 'judea if any had Covenanted to keep them up, and purpofed to tranfgrefs, the vvilfulnefs had been thegreatnefs and dangerous fignitication of fuch finning,

XX. We are agreed that Repentance is Gods condition of forgivenefs ; and that for a man to refolve and Covenant to fm and to pyofejs it openly to all the Church, and that oft times, and fb to renounce Repentance^ is—alas—

XXI. Moft fober Chriftians are agreed that Chriftians (hould be united upon the terms whichGhrift himfelf hath made in the bijptifmal Covenant, and in their obedience to his Laws ;' and that Papall Ufurpations and impofing of things unneceffary as neceflary to Union, Com--munion or Miniftration, hath been the great caufb of Schifms through the Gbriftian worlds

ct fat

for about looo years at leaft: And that they

\ ' . '' (tillcbcy lucU di\:drj^ lm{>ofrr5, do «. Si.hi(ir»s in ilic wuild by cncouruging

ihf a uff? oftlum.

XXlt.We-are on bjth lidt* a^rrrd, that it Wtre Ucinuus hypocrifie, and pn \ luncnds, if wc dhiiild nuke our facrcd Minilicrial work the iH'tfcwJed reafon for our fmr/ing, and fhciild nvt;.r, dfdare or fubfcriVe tliar wh.th wc tAc fobc tllif, and do that wh.icli vse tjke to be lin, tliJi vvem.y have leave to preach uj^ainlt fm in oiIk r$ J aid (i) otTtrGud a Sacriticeof iniquitv, ?ndpMt a beam inio our own eye tbar wc may bi:vc leave to Pr{.'a(,h agjinft the niurc th.«i is m ourl)i(itherseyc.

XKlll- ^^£* are afraid of making 'epjratifts anM AraSa; lids snti tcmj^ting nun tu ^vuid us, as icanddlous ni( •.

XXIV. We arc afraid left by hich ^Ailfiii fin, we riMjjLild by a carnal inrerelt, tc^ defend nhat >ve have oace done, be tempted to iniptnitcnce, and to pcrfecuT' ihc jiift.

; XXV We are agreed that tlicy rl^ar nil! run into wilhul heinous fin, as ihey dder\etobe forlaken of Ccd, fo rliey cannot c.vpcd fiich a bkllin^ on chcir Miniltry,ufConfcionab!e upright men may do.

XXVI. It is agreed that the ancient Chriftinn Paitors Preached np^'ir.ft the will of Princes for 3oovears; and aUn- that againlt the ^'^ ill of Cbi iltron Princes {Cof.fiafjt:i^<, y^^Ufis, Ihi'oaofi'.s Juriior^f^alcntimariy^C. ) Ahd not only Apollles fdid, t!'dt God was to be obeyed* rather than men, but (iich as Tirr.cthj who was ordained by man, were charged before God and the Lord

Jcfus

Jefiis Chrlft Who will fudge the living and dead at his appearing and Kingdom, to preach the Gofpcl and be inftant, in fealbnj ^:c.

XXVII. We a-e .agreed that the Children of Chriltians,^Yhen they p/ow up^ know no more of God, of Heaven, of Chrift, without tcac^jing^ than the Children of Heathens do : And therefore that the opening and applying the Goljel is needful in EnzUnd as wel 1 as in Americn,

XXVIII. k IS fo far from faving unbelievers or iingorlly perfons, thit they are the Children of Chrilii.in.c^ and in the vilible Church, that it ma-keth their cafe more miferahlej if not worfe than that of Sodom and Gcmorruh,

XX[X. As of old every fingle Church had ufually many Presbyters and Deacons v^ i h the Bi-Aop,ro_it is undeniable that many of our Pariflies have vyork enough for many Mi-iillers, and only want of maintenance is pretended for our prc-fent paiicity (with the want of worthy men.)

XXX. It is granted us, that to alienate conie-Crated perfons from the holy Miniftry cauflefly, is greater Sacriledge than to alienate confccrared Lands,Goods or TenipV5^,which are but means to the ufe of the faid Miniftry. We are not here accufing our filencers of this heinous S.icriledge : Their Righteoi:s Jud'je and ours, will quickly pafs the final ftrntence : But we dare notjwe will not iacrilegioufly filence and alienate our felvei«, left we foriake our Lord,and betray mens foLil<^, and be doom.ed as the (lothful (ervant that hid his talent,/^/.zf.25. and bring down more plagues upon the Land : We fear When we read i Thcfz, T)-,i6. t!ie fi;^ns that wrath was comero the ut-v^oW on the Jews ; even their forbidding men to

Q^z preach'

preach rheGofpel or(alvation,lef> we fhouM contribute to fuch a dreadful dcltrtion of this Land,

SECT. XVIL

The Cafe of the Almiflers [tnce they were fdenced^ and their Practice {with the People*.^

WE humbly crave of thofe narrow Seers, who venture to cenfiire the generality, for (omewhat which rhey diflike in fume perfons that arc neereft to tbemlelves, thtU they would truly iinderftand the cjfe and pracfl ce of theip BreihrtT, before they any further in Sermons and Writings provoke the Mj^;iltrate to execute the Laws ujon them, as Schi.maticks^Seditious,, or what accufation is readied at h.^nd.

L That rh.e elder fort of the Nonconformifts are ordained by Bifliops, and molt of the rett by fuch Paftorsol Churches, of CirieSjCorporations and other Parifhes aflociare, as the times then allowed 3 and that in this Ordination Cbe the Ceremonious part right or wron^i) they are all by Ct-nfent or Covenant devoted to the (acred Mi-niiirv, and that nor for a time, as hiielings, but for life: this is denied by none that we know of.

IF. Ic is known to all Faithful Minifters and others, who converfe with the common fort of men, that a great part cf the people of E -glund are ignorant of the very EfTentiuls of Chrillianity, and a great parr dull and worldly. neglecTtersoiall feriousreligioui?ieQ5 ard a great part lcn:'r)al, drowned in filthy fleflily fins : Besides tLe ignorancCj, weakncfs,and unwarranti<ble

opinions

opinions and pafTions of many that are more fe-rioufly religious ihan the relt. And that it is a hard vvork to cure one ignorant, erroneous, vi-tious foul: And each one is precious, and not to to be left in fin as deiperat^ i conlidering the everlai^ino; confequents.

in. It is certain that moft great Parifhes,erpe-cially in Cities and great Towns,have more fuuls which call for Mmijhr.tal hrlp^ than Conformilts and Nonconformifts, if they lovingly joyned, are able well to afford necefiary help to.

IV. The Minifters that dwell in Cities or Corporations, when they were caft out, did quietly furrender Temj'les andTythes: But many of their people claimed the continuance of their Relation afid Miniftry ; and many profefled that they could not truft their fouls to the Paftoral guidance and care of many of thole who were placed in the Temples in their ftead ; and charged the negle^"!: of their fouls on fuch as refufed.

V The Bills of Mortality (hew us that the^y pjrifhes within the walls of London are not the feventh part of the wholf,including all the outer Parifhes : A^ of the 97 there were very few Churches left unburncd 5 and there are but few that are vet built up j and infteadof manv, there are fmall Tabernacles, and inltead of ortiers nothing : And the outer Parifhes are moftly fb great, as that the Temples will hold but a fmall part of the peo[)le : Iris conjeifturtd by the Inhabitants, that in Mjt''riris?dr\\h are about three-fcore thoufand fouls, and in Stepney and Gileses Cripplegate, each about fifty thoufand, and in Gileses in the Fields between 2000o and 30000, $LQd in Clemints Dunss^ Margarets Wejtmtnfter^

0^3 jindrc\v^

'u^ndrevcs HolbcYn,Sif:dcljrcsy and the Churches \x\ SoM:h\v^irk^, diX. Auij^atc,WhitL-Chuppel^ Sjore-dixch, and clivers orhcrs, there are in fome fix times the number tl^nr can hear in the Temples, in foiue mare, 7ix\\ in otherp not muchlcls. And in molt Churches rhe Preachers voice v\ ill not exurnd to abowrtwo thoiifand, if more can come in. Sa.that rake one with another, and it is conjectured that it is nor above the fcventh or eight part of the Inhabitants that can come to hear in the outer Pai-ifhCvS : And if the other fix or feven parts (lioLiki feek for room -n the emptier Churches of other Parishes within the walls, it cinnot be fuppofed that above one part of thefe fi:{ or feven would find room : So that all fet together, there is fiippolcd to be place but for about the iifth,or fourth part at moft, of all the |.eo[)le within and without the ^Y.Uls : And London is to be denominated rather from three, fjLir or five parrs, than from Owe ofthele: And we all a?jee, that the famoufert and happiefi City for Pvclic^f'On in the world flioiild not be left to turn Infidels, Pagans, Arheiirs, or to be kept from j|l pubilck Worfhip of Gi)d. And it mufl: be forifidtred thatthe great Pariihes where one of twenty cannot hear, are far off from the Churches that have room ; ^'ni that fuch perfons cannot eafily know before-hand what Churches have room, and where to feek it: And that thofe that have moft need, have leaft de-lire, and when they cannot be taught near home, w'li rather liay at home, or in the ftreets, or Ale hoiifes, than go far to feek room in the Alleys of other Churches.- And it's known that by this means PapiIts {laVegQt opportunity of fedu-c '.) .cine-

cing multitudes, and manv get them to b^pffze their children. And whereas it is u\d that'H'me mav go one day, and fome annrher ; it i« anfiver-ed, I. Jhat if rhey did go half the families by turns, ftill rhe greater parr vYoiiId be (hut out. 2. It is all, that are bv)und by God conil.m^ly to hear and worfhiphim. 3. And rho(e that moll: value it will ltd! croud in, and keep out the reft, and will not bargain away their own duties and benefits for other men? (akes: Nor can ParflTjes come to agree upon fucb a bargjin.

VI. E.vperience alfureth us that men are not ufuallv brou<j^hr to knowledge, repentance, fjith and h 'Hnefs, by theGofpel ex opcre cpc'rato,or as by a ch^rmj but as an apt morall caufe ; And thac the Preaching of judicious, convincinff,, feriou?, atFe(5lionare Ministers hath incomparably more fuccefs, than rhe atfe(fl:ed Ianguage,ordull reading ^-•eeches of injudicious novices or wcrdlv f-r-malifts or hypocrires : God ufuaHy workerli according to the morall aptitude of the means (^ though notalwaies.y

VII. It cannot be denyed but that the number of raw LoM, dry, yea and fcandalous Minifters, in many Counties of this Kingdom is too great: And rhe more ignorant and bad the people are, the abler Minilter?^ and more diligen»-do they need : And thofe people who feel what profirrtii their Souls, will not take upwithcold,uncffe(fl:uaI teaching, if they can have better.

Vlil. He that hath no Pre^icher but a Reader in his parifh, is by the Church Laws .forbidden to refufe his Miniitrv, and all foch are forbidden frequentgoino: toother pariflics, communicatfng in them: what want foevcr they have at home.

0^4 IX. The

IX. The Nonconformiftp that do but affirm any thing in thcLiturgv, Ceremonies, Articles, Government, 8zc, to be unlawful, and fuchas they may n^t fubfcribero, are by the Church Laws excommunicate ipjo faclo : And all that dare nor take the Sacrament kneeling, are to be denved the Communion of the Church ; And all that dare not fubmit their Children to be baptized by the foredefcribed undertaking of Godfathers, and to receive the Crofsas a dedicating badg of Chriltianity,muftnot have their Children Chriftened 5 And all that dare not commit their fculs to the Pajinral Guidance of .ignorant readers^ or other men whom they think by their unsk^lfulnefs , ur.fotindnefs. averfnefs to a holy Lfe, jlrahgen to intimate Qafrs ofconjcience^ox notorious negligence and jlothy or non-refidenccj to be unmeet for them to truft themfelves to,in fo great a matter, in which their fatVation is fo much con-, cerned, and fo dare not take the Sacrament from fuch as their Paftors, all thefe are forbidden C< mmunion with any other Parifh Churches by the Canon, and all Miniiters forbidden to receive them. And if they dare not'fay that they are willing to be coj.firmcd ( in the Engl Jh mode ) they muftno where be admitted to communion : And being excommunicate, muft not be buryed according to the Church-Office when thry are dtad; fo that rhey are caft out of the Church, before thtv Congregate in other Aflembiies.

X. In this cafe the Ncnconformilts are not agreed what to do : One part and the far greareft fay, I We will forbear affirming the unldwfulnefs of any of the forefaid impofitions, till we are called to fpeak out : And becaufe the cafe of ■ thefe

thefe times calls us often to ir, we will do it as privately andmodeftly as wccan: 2. And though we are excmmumcated !pfo fa^o, yet we are not hound OUT felves to execute* their fentencejbut m .y ftay in Communion till thcv prove the fad and do the execution on us thenifelves by refutinig us: And this we take to be the molt peaceable way: But others fay, That though in ibme Cafes for peace this way may be taken, yet ordinarily we are not bound to feek and exped Communion with that Church which hath alrcc'dy thus excommunicated us 5 efpeciuliy when all the Minirtry lubfcribe and declare their Conformity to the Church orders, and fwear Canonical obedience to the Ordinaries, and are themfelves to be fufpended if they give us the Communion: Wc muitnot, fay tbev,ftrive againft their Laws, nor leek that Minifters (houM be pet jured, faife to their promifesand profeffions to admit us to Communion againft their Laws: Nor can any Church that firft excommunicaterh us, call us Schifmaticks for not communicating with them, unltfs they prove that we give them juft caufe to excommunicate us. Here it is fuppofcd that the Reader underftandeth that [ to be exiGminHmcatcd ipfo fa^to^'] is ftne{intcntia^ without any need of a Judges fentence, to be ad;tdallj excommunicate upofi our fa ft donefii that the bare proof and notice of the f^tt is enough to warrant the execution ( Though a Judge may alfo pafa a fintence if he fee caufe, ) vid. Calv.. Lexic. 'furid. And others commonly. There are fome others that go further, and think it unlawful to have Communion with the Parifh Churches, becaufc they thus excommi^nicate us firft, without more

cauic,

caufe-, and becaiife rhey take the Pallors to be' IcanJjIous by the fvj.'cfaid Ouhs, Declarations and fubfcriptions, and thofe that have not the peoples confentjco be no true Paltors. 3ac thefe-are herein difo'vned by the mDil: ; ana very few^ Miniilers are of their mind that we know of,-though many ofthe people m ich incline to it 5-eipeciallythev that live where the Priefts arc ignorant, fcandalou-, fl )rhru!, or milignarit 5 be-caufe Pd-^l faichj \jVith f'<cby no mt to eat.'2 But others tell thecn thit i. It is nor the Pirifh-Minivers that mide the excommanicating Laws :

2. And if they fin themfclves, it is ignorantly :

3. And we have not a call and opportunity to hear and jadge them.

XL Even thofe called Independents hold f if M\ P^'j. Nyes Minufcript to that end may tell us their mind-) that it is lavvfal to hear the publ'ck Parifh M^nilters, becaufe the Magiftrate mjy fee Teachers over the People, and require them to hear them: Though they hold rhac the People fnonld choofe their Paftors, and that the Sacra-iTienrs fhould be admin'.'tred and received freely, and n:)t by force. Yea fuch Anabaptilts as Mr. Tonib:^ f'as is vifible in his Book)hold thatCom-mnnion with the Parifh-Church is lawful, in the Word Prayer, and L.)rds Supper.

X[I. vVe commjnly hjld that men unjuftiv ex-commmicated, are not thereby difobliged from publick worfiiipinjT of Gv)d, and living under Pa-ftoral overnghc and Charch-difcipline, nor are bound to endanger their own filvation by neg-IeCl:ii>gfuch duties, a-nd lofing fuch helps and pri-vilcdges; und therefore m'-ift be of fuch Churches as they can, if they cannot be of fuch as they

would.

rM5i

vvoi]]d, or as are allowed by the >ylc»?jn'rate.

XJIf. Ii is nor in the. power of our felves to cfc pe (iich excommunicdtion5: For n^e are not able to change our o'.vn underlbndings, io fdv as tol^ild every thing before named, to be lawfoj: Some ^f us are abl-e to fay thl^t w^-have with a willinghefs to fee tl^ trnch, ftLi(i,yd the cafe of the old Conformity above forty y'^r?^ and the cafe ol the New-conformity no'v above feven-teen years, and read almoft all that hath been wri-ten for them, which '^^e thought might add to our iniormation^and prayed earne(tly that God would nrt futfer us to errc , and the longrer we ftudy it the more vve are confirmed : In this cafe we fuifer publick and private obloquy and reproach, and not only thele fevrnreen years the lofs of all Minilterial Maintenance, but the danger of 40 /. a Sermon, and irhrr'.fonment in common G..ols, and the ruine of our eftates and healih : And in reafon its as eafie to think that they that hold their opinion on fuch terms, are Jike to be as imfartial in rheir ftudies as they wbofe wav leadeth to preferment, wealth apd honour J of which we were ca[)aole of a part: \Ve fay therefore again, that to Conforr?^^ or prevent the C^mons Excummtinic ition ipfo faclv^ is not in ofir power. And fhey thdt (av, God will not condemn men for that whch thev were not able to avoid or help, fhould not do otberwifc them-felves.

XIV. When the ? 800 or 2000 Minifters were filcnced, the far greateft part of them forbore all publick Preaching, and ohiy taught fomc few in private at fuch hours as hindered not the pub-lick AlTemblies, and many of them lived as private iViCn,. XV To

XV. To this day ir is fo with many of the Noncoaformifts : Thofc that live where they find fiiall need of their Preaching, or elfe have no call or opportunity, and cannot remove their dwellings, do hold no AflTcrmblies, but as other men content tiiemftJves to be Auditors. Tbofe that live where are godly and peaceable Mi'ii-fters in Publick, who yet ne^d help, do lead the people conftantiy to the Parifh-Ghurches, and teach them themfelve? at other hours, and help them from houfe to houfc : This is ordinary in the Counrries and even in London, with many Minilters that hold no AlTemhlies} yea many chat were ejeded out of City PariCh-Churches.

XVI. Thole called Independents do keep up fiichCburches as they had gathered before; ^ hen none of our prefent oaths, declarations, fubfcrip-tbns or practices were impoled on themj which is not therefore to be taken as new,

XVIf. As to the reft, it was the great and terrible Plag^ue in ,16^5. which made this change in their Affcmbling and M'niftration.When the pub» l^ck Mmifterstorfook the City, and the rich lefc the poor to mifery and death, and people lookt every day for their laft; when ihey that heard a Sermon one day, were buried the next j when death had awakened the people to Repentance, and a regard of their everlafting ftate, divers Nonconformable Minifters refolved to ftay with them ; Theybegg'd money out of theCountrie$ for the poor, and relieved them: They got into t^he empty Pulpits, and preached to them : And v/hen preachers and Hearers lookt every day for their laft, it is eafi;^ to conceive that there was ferloQs Preaching^ and Terious Hearing : By this

[M/]

many that died were helpt in their preparations 5 and through God's great mercies, multitudes thar furvivcd, re|entedard became the feriuus feekers ofa berrer woild.lhemen thjt did this were moftly unmarried, and could eafiher venture their own lives, than fuch as had families 5 and Tome ofthemihat had families, ytrt irulted God, and molt did fcape. We know bur of one (pious Germane Minilter that died of the Hague in tie City (and one of another Difeafe, if noc through want) and tno tbat fled from it in the Countrv.) And when God had bleft thcfe mens faithful labours with the converf.on of many fouls I'erpecially A[;prentices andyourg peoj le,) the experienee fo engaged their mutual afied;i-ons, that theMinifters refolved that they would live and die in fuch lervice as God had fo blefled and preferved them in; and their hearers refolved thit they wou'd not forfake their Teachers : And thus the dreadful Plague began that which fo much now otfendetb men, as a dar.gerous Sch'fm.

XVIII.And when fome men cut of excefllve caution, were ready to thirk that when that Plague was ceafed ( having killed about an hundred thoufand ) the Minifters fl.ould lay by that publick work, and retire again into ftcret corners, God confuted them.by his next drejdfu! judgement,burning down the City the next year, 1666: So that there were neither Churches to* go to, nor Minifters m the PariOes to Pi each, nor rich men to maintain them : And could any foul that hated not Chrilf and mens falvation,. have wjfhed the Nonconformifts then to deferc the mife;able people, When they newly came

ffOIW

from under the terrour of uicha dreadful Plague^ and when fuccefs and Gcds [jroredion had Co greatly encouraged rhem, and when preOncFy rhey were deprived of their worldly treafure, and had not hou(es,or goods, or mony,but thou-fands utterly ruined in the world,and crept into holes and lived in poverty,nhtn it was awcr.der that they dyed not by hundreds of famine^ ynd when fuch a fight as London in its ruines was before mens eyes, ( which he that faw fure c^n never forget,) If then men, becaufe that the Bifhops or Parliament forbad them, fnuuld have refufed to Preach the Gorf>e] of Chrii>, ard to teach men to Ly [iv^ a treafure in Heaven, and to comfort fuch a ruined City;, what excufe wtuM fuch unfaithful] (ervants-have had at the bar of their great Judge/ yy. '..':.. ■ •. • ;

XIX. Thefe two grea^ as^d no-torloiis necefliries fucceeding in thofe tw<) .dreadful years 166j 1666. calling the Nonc'cmfbrmable Minifters out of their retirements, and latitantand f.lenr fiate, refol/ed them to ftrve God more diligently ar-d openly than ihty had done, Vvlintevrr it coft them: And many Country Minifters were awakened to the like by the examples of thofe in London : Thoug,h yet a great numbf^r who are in places of Ic'fs needier not 'called out as aforefaid, ftililie muchfilent. ■

XX. WHILE THE DREADFZJL FIRE W^S WASTING LONDON and OTHER CORPORATIONS.rHE FylRLIAMENTand BISHOPS WERE AT OXFORD MAKING AN OATH TO DRIVE ALL IS.ONCONEOR MISTS ABOVE FIVE MILES FROM ALL CITIES ^nd CORIORATIONS that fend Btir^

gefles

gefTes to Pdrliamehr, and a)l other places where ever thfv had Preached fince the ad of oblivion. So that^had they (.bfvrd che Lawc^ Lndon had been deferred in ihe Plague and in the ruinr?, and few people fuiiercd piibl'cklv to worfiiip God : Ac the mennon of which the heart uf the wrirer of this trembleihj efpecially to think how iniKh further the Billiops went in 'his then the Svnod of Ithacms and Idacuis went, from which Aiartm ferarared to the death by Gods niir. culous inftriidion.

XXI.The Plague, Fire, Poverty, which have feized not oniy on London, hue on niany other Corporations of EigUn:d^m(.)Xt tha-n other places, and more than hath been knonn in our forefathers daies, make inany wilVi ih.it the Corporation-Oath and Declaration might be reviewed and that Gods Judgh;cnts as a TrLmpet founding REPEM O LNCLAND were heard by all the Corporations of the Land, before we hear that time is paft : And that it might be confclered whether either an Zrj/aufri /ff.'ftJtKg, or an ZJnlawfpil tiikjyjgy or the heigkhomhccd of an}'' Vtduvcftil partictdars, can warrant any man to declare that neither he hcr aiy othtr fe'fon, is ohliged by that f^ow, to Rej^em of his Jin^ or to jopp'p frofhancneJsjPopery or Schifw^ OX zny thing contrary to fatind Dctl*ine ar.d Gidlir-efs. And to enquire in what Countrey or age of the world, Chriftian, Mahometan, or Heathen, there was ever fuch a I,aw before. It was that age of the Church inv-hich Htll luled moft on earth, even in the War.^ between Po[ e Gregory 7th. and the Emperour, when the Pope Iwore tliem on one fide, and the Emperoir on the other 5 and

men

men fwore, and unfwore, and forfvrore, as the powers that thev were under bid them ; which made Abbas Vrjpsrginfi^fihron p. 3 \.idiy[Vt om-ni$ bomu jjim (it f:rJMrHS & p ddidis facmoribas i-mpiCttus^ ut vix exctijiri p'Jfit ejHin p: in his, fctipop hs ftc ^ Sacerd.s And that [)learant man (who knowc-th his own name) who merrily de-■rideth hisadverlaries, for ga'b<*ring a donht of our fundamentals from our differences, may more feelingly know one day that God ivill not hold him gHilthfs that tak^th his nams invain : And may confider that it was no more precife a man than Cotta in Cicero (d^ Nat, Deor, I. i.) that would prove men did not believe that there was a God^ becaufe they durit be per;ured -, inftancing in perjared and ungodly Carbo : It was not a fign of Schifmaricks^ but of very charitable moderate men, that coulj hear and re^/jrd fucha perjured Miuiftry, -d^iVrfperger^Ji^ faith was then iri the Ro?j^un Church ^ efpecially in Gjrmanj,where the temptation lay.

XXIL A little after the Plague and Fire, fome Nonconformjble Minifters about Lovdon^ met, to confider whether our a^ftu^ll forbearance to jovn n'irh the Parifh Churches in the Sacrament^ mig'u not tend to deceive men and make thetn believe that we were fur feparaifon from the:Ti^' and took their Communion to be unlawful: And upon the Reafons given in,they .je.reed that furli Communion was lawful and mee^-^when it would not do more harm than g lod : But bfcaufe at that time a llorm was coming on men, fom the A(ft againlt Conventicles,and rhei'" j .dginent was Si^ainlt ruining thofe that in this ivere not of their minds (oa the reafons aforefaid^ and being

credibly

credibly informed that their communicating at fuch an unfeafonable time would not only per-fvvade men that force compelled them, butalfo draw rhem to ruine others that durft not imitate them, they refolvcd to delay for a fitter opportunity, becauft God will have mercy and not fa-crificej and oiir Liberty is not alvvaies our Duty^ nor muft be ufed toother men- deltrudion.Thus violence crolTeth the Authors ends.

XXIU. Shortly after^ when fuch thoui^hts returned, and many thought it meet to joyn in the publick AfTemblies, the Oxford Odiih. and kd of Confinement was put in execution, and drove them all away : For the reafbnsaforefaid had fa-tisfied them not todcferr the fouls in all Cities^ Corporations and places where they had Preached 5 and fo they were fain to hide them-felves to avoid fix months imirifonment in the common Gaols ( whither fome of us were fentj) fo that if they had come to the Parifh-Churches, to Common-prayer or Sacrament?, they had expofed themfelvcs to multitudes of witnefTes, and fo to certain imprifonment: Except in fome odd corners of the Country where they were ftrani^ers (about five miles from Corporations or acqudinrance) where their example would have wrought little on any in the Cities, or that had known them : So that the Oxford Aft moll: etfcdiually forbad them coming to Church, or holding Communion with any Parifh-Churches within five miles of any ^uch City, Corporation or Village where they had Preached fince the Ad of Oblivion : This they could not avoid.

XXIV, Yet many Minifters were afraid of in-R troda^

troducing unwarrantable reparations, by avoiding the It verities of the Law and Bifhopsjand many that did retire to Country-Villages five miles diitanr, as confined, did there conftantly ;oyn with the Paiilli Churches in Liturgy and Sacrament : Eur this being far from Cities^ and not in the fis^ht of the people that were moft difafFedl:-ed to the Prelates and Liturgy, did little with tbem ; and fo they were difabled by the Biihops or Rulers to do what they defired againft other mens extreams.

XXV. Before this, manv Minifters had offered thankfully to accept the Liberty of Preaching in the Parifh-Churches where the Liturgy is u(ed, and being prelent at it: And fome to this day that live in the Country, where they can get 16 much favour, preach in the Parifh-Churches, and ;oyn in the Liturgy, and draw others to it, and go from place to place thus to avoid being taken.

XX\ L Many,reeing how we were thus driven nor only from Preachings but fuch Parjjh-Com-wHnionj were tempted to hard thoughts of fuch ajairs^ as if it came from thePapiits^ who would have equalled, and mafs'd us up with thcmfelves,

XXVII. Shortly after this, the Kings Clemency favv caufe to make an alteration and to give us his gracious indulgence by his Licenfes for places and perfons : Upon this, Miniiters boldly fer up Chappels under the Parifh Churches ; and in all the time of this their Liberty, when there were wirnefles enough, if they had offended, we remember not that any were everconvid of any word of feditious or unfound doctrine, or any un-peaceable atremprs. But while they had this Feave to Preach themfclves^they thought be(^ to

take

take i'rar?h&'^fame c^iiVeSent'i{6i]ri'%Lt' th^ Parifh'Churches meet'^tr'Ot'her'tirae^ being fo inconvenient, as that'fimities canncft ofiferve them without hurt. Ap'd t'H'ey could not Preach, and hear in the PariJlo-ChuVc'hcs d^t Otxq^,

XXVIII. All this while, though they had the Kings authority for their AfTembjies,' feme Clergy menceafed not to accufe thcmorSchifii-j; fhewing that it is the'want of fumething clfe rather than the Kings authority'on which they ground their accufation. ,'_'';/t'

XXrX. Some Nonconformifls" hive thefe 17 years forborn to baptize or adminifter the Lords Supper, or to be Paftors of any Churches, but only Preached occafionaliy where the Parifhes were fo great, that one of ten or twenty had no Iroom in the Church 5 and where fome of many years had heard no publick worfhip of God : And they have publifhed to the people that they ^flembled them not to feparate from the Parifii Churches or their worfhip, but for their mcer neceltity, perfwading none to come ro hear them, but fuch as cannot come into the Parifh Chu-rchcs to hear : Yet are they accufed for drawing men from the Church.

XXX. Thefe Minifters in thefe pfaces have been profecuted more feverely than therePr, by imprifonments, fines and guards againfi: their Kieetings 5 which induced others to Preach in the City w^here there feemed lefs need, bccaufc they found quierneisno where elfe, and becaufe fome out of the remoter needy Parifiies might come thither to them.

XXXI. Though they^have loft a!l Miniflerial maintenance, and are lyable to pay 20/. the firft Serm.on/and 40 /.the reit,and 20 /. for the ground

R 2 fo

for all that they Preach, bcfdes (ix nionths imprifonment in the corpmon g()als,and, {poverty difablcth Cir^ and Counrrey to maintain themj and (oinc with Wives and Children have long lived on little befides brown Rye Bread and Water; and others, that car. live of their own, expend all in the charges of the places and adjunds where they Preach for nothing; and Tonne never took any pay, from the firft thefe 17 years, but patiently ferve God and waft their ftren^rh under mens obloquy and reproach ; yet are there not wanting pcrfons of the Clergy, who reprefent their greateft and deareft fervices ^s their g^reateft fins, andaccufe them as enemies of theC'iurches peace,and the leaders of Schifm, and in pulpit arid print provoke aiithoriry to execute the Laws more feverely on themj Though the execution hath coft fome excellent men their lives already, and they may know that no execution (hort of de.uh or utter difable-ment will make the moft confcionable forfake their duty^ and facrilegioufly defert the Office to which rhey were dedicated and ordained: ('Asthel.ite cafe of the H-mgarian M^niders dc-cKircth \) And fuch courfes never ended in the honour of thofe of the Clergy that procured them : Yea fome as going to the bar of Cody have undertaken to prove, that it is thro/^gh pride and coveto'yijntfs that we c nform not. And becaufe f()me Churches called Independent withdraw not their maintenance from their. Paftors, and fome few others have maintenance of their own, or friends that will not fee them want, they would makeftrangers believe that the common fort of Nonconformifts, whofe families live in fufferings

and

ani wmts, are s^ainers''by'their Njnconfornvty • Tttough ebbmSelves th.U have the mo»t and richelf on their fide, woald be loth to take up with fach miintenance,and often Preach, ho\v fad a cafe the Church would be in, if Minilters were lefc to the peoples charity : While they live in fulnefs thus thev envy their poor brethren, who thiC they miv ftnifli their courfe, would be ^Ld of leave to labour for nothing, and live on alms, taking^ Gods favour for their reward.

XKXll. And to compleat all, fome blufh not to accufe them, as the bringers in ofPoperv,by de-firing Liberty ; as if Preaching the Gof^el did not do more to keep out Po[>ery, than the ignorance of untaught people*: As ifourearneft requests eighteen years ago, that we might nor be mafs'd up with the Papiits, nor a door opened to them b'y our divifions and fafferings, were all forgotten : As if the Nonconformivts were neerer Popery than th^^y that tvould have the Pope to be Vrlncipmm Vnitans to the' Univerfal Church: As if their Printed Morning Lectures againft Po-perv, and many orher Writings, did not fuffici-ently fhew their diliance from it: As if the Pa-p (l^- defired the Liberty^ rather than xhc fiteKcnig of the N jnconformifts j or defired any thing more than tiiat io many hiindred adverfaries to Popery, and all the Proteftants of England who adhere to »-hem, might be caft our^ and brought as lo^vv as themfrlves, and pu^ into the fame con--d'tion, that they might ftand or fall together. NiV, what ifi on fuch neceffuy they fhould accept of favour from any Papifts that would favethem? If one Party would bring mrn to fuch a pafs that they mult be hanged,imprifbned,

R 3 ruined,

ruined,-' or werfp, -n^rvlcf&.-the ftvour of the P^-i^^, pifts deliver fhfin ; and tl\c.other Party had ra- ' ther be T^;ved by P^pilb^th^n be hanged or ruined by gr-ot^rtajits, which of thefe were more to be ihf\)cdiGd,0f Popery, ? efpecially if the fame men thu>t gjve.Us the:Algrm th^t Popery is coming in, uridertook th^ ftl^ teaching of thofe by whom ihely rur[)e(S: iC5jenti;anc&, and yet would not ^batc a rieedlpf^ Q4th^ or,covenant or ceremony to kcep-itoufj.or ftrengthen the'Prote-ftants by the Union;, for which we have. ,^: JQ(ig patiently.beg^'d and-waitect: t h. jt;-jH7 -iir . XXXill: Ihc moll of our acquaintance take ic for their duty to do.theirbcft to keep up the reputation of the public^. Conformable-Mifliftrya. that it-may further Love and Concord, and the fuccefs of their labours with the p)eopk j and they profefs to take their owfi Al&n^Wies.butas Chiipels,.and not as difttnti, much Icl^ a§;_fepara* ted Churches: And thofe of them who dp.^d-minifter the Sacraments, and do that which ^s; jike the Separatifts way, yet do it not on their principles, hut fro tcmpm^s, till God fhall give them opportunity to ferve him in theeftabliflled-way f if ever it may be hoped for :) it being reformed or well ordered Parifh-Churcb^s undex^ the Government and countenance of theChiiftian Magiftrates, which are molt agreeabl.e-.to their defires. - ■-i^^ (-

XXXIV- When v/e go into the Parifh-C-tiurches, we find thofe that have able godly Minifters- ufu-ally to. be as full as will confilt witi the peoples^ hearing the voice ("which in many places will not reach to a great part of the Congregation:^ we find fuch Preachers, whether Conformable, or

Non-

Nonconformable, every where almoft crouded after, which fhews that it is not meer fadtion that moveth the hearers ; and that worthy men have no caufe of a if courage ment : And if none of either fide be valued much above their worth (for the bare Office fake) we cannot help it; nur would it be helped if there were no Nonconfor-mifts: Some of us well remembring the tmie (i6si. till 1640.) when we were troubled or threacned alfo for going out of our own Parifhes to hear worthy, able men that were very conformable.

XXXV. It is very ordinary with Gentlemen and others that are zeaMus for the prefenc Church-State in London, to go from their own Parifhes, though the Canon be a^ainft it -.fo that it is not, fure, the breach of the Canon that they ftick at.

XXXVI. We (ball never dififwade men from making the ftridteft Laws to punifh any Non-conformift that fhall be proved guilty ot Sedi-tion^ Diiloyalty^Drunkennef^jFornication^Swearing, and any other immorality } but we know of none of them that was filenced, ejecflf^d, or pu-rifhed on any fuch account: Nay, if thev Preach againft their Church Government, Liturgv, or Ceremonies, we muft rxpedt that they fhould be reftrained. Our earnelt defire is, that the Ma-giftrate would keep up Peace and Order in tlie Church, that Popifh Clergy men may not think that it belongethto them alone to do it.

XXXVII. Whereas there is a fort of ignorant or ill meaning men, that ft ill fay [_vve kjiow not what the Nonconformifis would have, and why mil they not tell hs what would fatisfie them,'} While

R 4 wc

we offer to beg on our knees for leave to do it; I we humbly intreatthemto weary mfn awake no more with that canting, i. As long as the Kings Declaration about Ecclefiaftical affairs is vifible. 2. And as long as our Reply and our Reformed additions to the Litt^rgy, and ouv Petition for Peace which refpeded the'old Conformity remain un-anfvvercd by thofe to whom in 1660 we did prefent them : 3. And till we are once called or allowed tofpeal^ for qhy felves againft the nevQ conform':iy\ a favour which the juftice of old Romane Pleathens, yea and fplenetick Jews did grant to all that were accufed before they puni-(hed them, bur fince Popery prevailed in the world, is become a thing among them not to be rxpedled. 4. And as long as men know that Bilbop F* ///^'^;j and Dr. Burton appointed by the Lord Keeper Bridgman to treat with fome of us of the terms of Vnion, (laying it was His Majcdies Pleafure^j did come to a full agreement wMth us in terminis ^ which was drawn up* into the form of an Ad bv no worfe a man than that PILLAR OF JUSTICE the excellent Judge Hde^ and the Parliament prefently Voted, that no fuch Adt fliouM be brought in and offered. Dear Brerhren, God is the father of Lights and wirh him is nodarknefs: Men may be mocked, but God is not mocked: If the day that will bring works of darknefs to light, and finally clear iViC Innocent^ be not the objed of certain faith iind hope, ler our caufe be bad, and let us~as fools be judged fuch as have forfaken our beft hopes: But thatitisotherwife we believe, and therefore ap[)ed] to a righteous God from an unrighteous world,

XXXVIif,

XXXVni. What harm our Preaching the dofl--^ rine of falvation can do to the Bifhops or [^eopie of I he Land ( while they may punifh us for any wrrd that we r[>eak amifs :) And whv we fhould not rather fpeak operji}(wheTt men mav bear wit-nefs of our errours, ) than in fecret ( where men are tempted to too much boldnefs:) And wmc but a rpirit of envy, or a carnal intereft crofs to the inrereft of Chrlft and mens falvation, fhould grudge at fuch Preaching, while we are refponfi-ble for all that we fay or do ami(s,we cannot tell.

XXXIX. Nor can we tell, \f our not /wearir.g, or not entering mo the Bijhops National Covenant^ . be as great a crime as our penalties import,why no other muld or penalty will ferve turn to ex-phte ffich crimes^ but our ceafing to preach the Gofpel of Salvation, while we are willing to do it under the ftrideft Laws of Peace and Order.

XL. It is vlfible that the Parifh-Churches of thofc M'nifters (ceterisparibus) are fulleft of Auditors, who are moft willing that the Noncon-formifts help them in due time and place, and defire to live with them in Love and Concord : For all that have the fpirit of holy love and peace, do love thofe that have the fame fpirit : And fuch ferious^holy Gonformifts as Bolton, Whatelj, Fen-»er^ Frefton, Sthh, Stoughtonj GoHge, and (uch o-ther, were formerly as much crouded after as Nonconformifts : But it is thofe that Preacli a-gainft holy Love and Concord^ and wrangle with the moft Religious fort whom they fhould encourage, whofe Congregations are thineft ( ufually ) through the tepidity of their followers, and the ^iitafte of others.

XLI. When we read in the Council of Caked, . < ' the

the Egjpt'un Bifliops crying fo long mlferemjui'^ mifcrminiy lying proftrace on the earth, .^ven when they couM fay, Non difftniimHs\ and begj--ing of their ftllovv; Bifh>ps for their lives and?: confciences, twid their Brethren crying^ againto all [^^ivay wrth them, T.jey are Hcretick^;~\ while'" they profefTed the fame Faith j while the nnen:; that with fuch out-crys were eondeqining rhofc, of their own cgnfcfll jn, had newly cryed, O'^ncs -peccavimus, for-: condemning FUyia/mSy and the Truth, and faying, t\\d^i they did it for fear^ and owned that Eutychianifm, which yet thefe- £-gjptian Bifhops now difowned, it mindeth us. tnat even Bifhops had nej^rd to be remembred,:* that while the wheel is turning the upper fde fhould not tempt, me^i to forget what fide will be uppermoft (hortly and for ^ver.

'^.r. - r; •■;;..n i!-:-:-/' !.■■■' trrji ^.:]'\\\ -■ "if .>;/; ' -Additions', tftore particularly, of , .i

•>dq ^hn^ "^iiili '^uh ' siiifliT-

§ 1 .^T^Here are fome^ worthy perfons who J plead more fpecidlly for NMiondi Churches as ofDivine Inftitution, whofe Dodrineij calls us to a-fpecial conhderation of it. B«^; '• though fome of us have oft defired it, we have-not hitherto obtained any fatisfadion what they mean by A National Churchy or any true definition which they agree in : Some of them deride ^ ' us for doubting and asking thequeftion,and fome anfwer it to theincreafe of our doubt.

§ 2. It muit be prefuppofed that we fpeak not ofa meer Gommuaity that hath no Paftors, but ftridly ofa Society called by fome Political, by

Others Orga)0lz.ed, conftituted of P^ftors and-Pec^le. muruaUv related 5 vvhich is the ordinary fenfe of the word iC6;/rc^.j And we muft prc-mife what being commonly agreed on, is none of our doubt or queftion.

§3. The queftion is not whether any, or all Naciojis and Kingdoms fhould be Ch'riftians, and fo be the,Kingdoms of Chrift : That's paft doubt. 2. Nor is it w;hether in fuch Kingdoms the King be theftead, as to the power of thefwordj that is, a Ch^-iftiari Civil Governour of a Chriftiao P.eopJe tbat are his Subjeds. We daily pray that the Kingdoms of the world may all be Chri-ftian; and we believe that their Kings are the Governours by the fword^ofall th^ Clergy, as vve[l,as others. 3. Nor is the queftion whether Kings may call all their Kingdoms into a holy Covenant with God (by lawful, means^) giving them an example firft themfelves. 4. Nor do we. contend about an Equivocal Name, whether ^pinfiiari Kingdom^ as fuch, may be called a NatiGnnl Chnrch^ ^, No nor whether d^Chri-flUn Nation^ governed by a Heathen or Mahometan King, may be called a Chriftian Church or Kingdom, or a Proteftant Nation ruled by a PapiftKiftg, is to-be called a Proteftant Kingdom or Ghurch:for thisis but about bare names, 6.Nor do we queftion whether a Chriftian King may make fuch accidental difparity between the Pa-ftors, as we have before defcribed. 7. Nor yet whether the Paftors of one Kingdom may aflb-ciace and hold Synods for Unity and Counfel,and be named a Nationd Church, as they are fuch AflTociations, obliged to Concord.

§4. But our doubts are thefe 5 i. Whether

•

[^5*]

be in it f^'rfpecially inllituted by God,thit every -. K'ngijn ofNition of Ghriftian^ QiiH hivclOnc^ fuTim^im Vot:ft^tem ejfjntialiter Ecclzl^it c.i^^ or ^ one Priefl'Haai, (Arlierher di finghpi^f>-i^ or an' uirifioc-'A:y, ov d. C> '^ny^ Syndi) as a en Vicutive ' part of the Nitiona! G4 irch. z. vViech^r this.. Irlc,^-H:ad ('^vhcthQTH'.^h Pricil, or Council,; Itand in fubordination to rh'- King, as part of the ' fame formil Church, as a General, or a Viceroy, ; th t maketh not a dliVmft Kingdom, (thoa^^h he. m^y mikfr a diilinT; fu'^ordaite Society as an' Army, City. 5c: ) or is he Hlrad of a ciirdinKe difv^rent fp^-cies, fo as that the fame K'n^Jam^ /hill he e'vvo Policies fomulv, z//^ a GhrKtian: Kingdom or Rival Church, and a Prieftly' Church 5 each being fapream in their proper' fpecies, an I b)rh inide coordinate bv G'lrift ; and fo they are fjrmillv two Ch'irchesNirionil. ASoat the Jews the CDitroverfie is mtie by DifTenrers (^\ i^. GtUfji?, Cdem^jy Seld^n, 3c: ) exceedingp difli.'ult. ^, 'vy.h?ther the vt^ry p^wifh Charch-Pjlicy be eftablifhed by Chriit for the Chriltian .hurch,or be repealed' 4 Whether the laid Ecclefiaftical Head milt be 0;.'as the H^h Prien:,or an Afiftocracy of miny, or a Synol of the whi^^Gle^^gy? or whether it be left iniife-rent wh'^ch ? $. O^ whether God hath oHained fuch a National Church-form, only bv the ge-nerarGo.?tiiiind ofdoin^ all th'n^s in O-derand llnityand to Edification? 6 Wiich'is rhe Prieftly-Head, or Irgh-ft Govern inr of the Church of £/;^/i/;^,-which is a conltitative pirr, as a King in a Kingdom ? 7. Wio 's it that choofeth or authorizeth theNitioul Prieltly H^id, thit we may know when we have a lawful Chief Pador, ' - ■ and

and when an Ufuroer ? 8. Whether the King or he, is ro be obeyed in Circuitiftances, or matters Ecclefialtical, if they ditFer, and make contrary Laws ? Without the ^jfution of thefc qucltions, the riHwe of a N.itionJ Chwch will not be under-iVood, nor ofany pradical import^^nce. Our own thoughts ofrhem are as fjllowctli.

§ "^. It u certain, that the Mo{aicd Law made* for the Jews j.eculiar rej)ubl;c|-, as fuch^is abrogate ; not onlv the Ceremonial purr, but all: All that w^c roc then ma-le for all the world, is ceafed 51. Bcc^u^e the Common-wealth is ceafed for which it was maje: 2. The Holy Ghoftex-preflv and frequently determineth it fo 5 tven of tj?acLjw ti'at was v. r:rten in ftone, as fuch, ! 2 0^.3.7,8,9, 0 II. i/ff^.7.12.19. GJ, ^ai,&c. 3. 24. The natutal part, add that which was in-I Itituted poHtively long before for perpetuiiy, I were both of them God's Laws before /J/./^j's ' time,and as fuch, obliged other Nation?, and fj do ftill: The matter written in fto^:e (^except fome few mutable particulars, as the feventh ddv Sabbath, ^-c.) is fuch as we are ftill obrged to, I. By Nature, 2.CyChrift : B-^ not ds ic was p'-irt of the fcivi p culLtr M'Juat Law, Much lels doch it. bind all the world to its Policy.

§ 6 If the Je-vifh Law, either as fuc'i, or as ftabhfhed by Chriit fjr his K ngdom, did bind all the world to thi«; day, then ic would bind them to their Civil Policy, as much at leaft as to their Ecclefialtical. But few Chriltians think that it binds them to their Civil Policy. For if it did,then, i. All Nations that bave varied from it to this day, have finned : 2, No diverfity of

Govern-

Governments could be lawful: 3. Then it Would perplex men, to be fure, whether it be the old Mofaical form by Judges, or the hter Regat. form that bindeth ; 4. Then fuch a Civil Council or Sanhedrim as was appointed the Jews, would be a Divine Eftablifhment and not variable ar the will of Kings or People. Many other things would follow, which Kings would not Cdfily believe.

§ 7. There may be miich more faid for the continuance of the Jews civil Policy than for their Ecclefiaftical : For there is much more forbidden of the latter, than of the former 5 Though all nations be not bound to their civil policie, they may fet it up if they pleafe 5 They are not pro-^ hibited : For Chrift hath not made new Laws for civil Itates as fiich 5 But he hath made new Church Laws,2ind thereby altered, yea prohibited much of the old.

§ 8. We know no more reafon why the Jeveidi, form (fiould bind us, than that which was before the Jews : and particularily Mclchez.ed,kjy who^ was a King andPricft: God owned both and commandeth us neither, atleaft as in conformity^ to them.

§9. The Holy Ghoft faith exprefly Hehl 7. ir. 12. Jhat perfedion was not by the Leviti-. cal Priefthood,and that the Priefihood being chan-ged, there is made of nccejfitj a change of the Law^ which is called ^ the Law of a carnal Camm and-mem, verfe 16. and that there is a difanulling of the Commandement going before for the weaknefs and finprofit ablet efs oj it-^for the Law made nothing-per-/>/?,'3/.i8,i9.theGovenant or Law being notfaulr-lefs a new one doth fucceed it v^ 7.8.9,16. The firft Tabernacle is not ftanding. which had their

ordi-

ordinances of divineTervice and a worldly fan-duary \Heb,^ 1.8. 11. He takethawav thefirft Law and Prielthood, that he may eltablifh the fecond, heh. 10.8,9 11. r6. 1% 8fc.

§ 10. Whilelt it IS agretdor.,thjt theeflenrials of the work or office of the Jewifh Priefts is ceafed, (as//c^^.7.and 8, 9, and 10 (l^ew,)and thnr 1 111? by b!rrh_,and the apj-roj^r'ation to one Tribf^A^- '^ fulloweth that the Jemfr. Friefthood is cealed .But ^et we confrf^ rhar Chriltjifhehad pleaiVdjW.'^^r have [ttltd a High Piieil-and Council like theirs in every nation for his own work. But if the old form bind us not, we are left only to enquire what new one is (etled by Chrift^and whether he have done fo or not.

§ If .We juftly maintain againft the Anabaptifts, that Infants relation to the Covenant, and the univerfal Church ( as members ) was nor repealed bv Chfift, becaufe it was not founded only on the Law of Mujes : which if it had, it were as flith repealed

§ 12. The Holv Gholl: bythe Apofties ^cis 15. hath declared to all the Churches of the Gentiles that they are not bound to keep the Law of Alofes^ and hath abfolved us from all, faving things antecedently, and on other reafons necefl'ary. verje, 28.

§13 If the Jews form of Government be ours, then the HIgh-Prieft muft have the power of the Sword, or fit in judgment for life or deaths 2s Defit. ij. 12, 13. and other places fhew : But many Papilis and Proteftants are agreed fhat the clergy have no power of the Sword, or force, unlefs the King make them alfb Magiltrates. § 14. It Is a matter of fo great im] oitance to

the

Cm^]

the Church to know whom we muft obey, that it is not to be thoughc tbar any way is made nfceflary by Chrift, which he hath not made in-tclligfble and certain to be indeed his will : Efpecially v\hen the Apoftles ftrove who fhould be the chief, and two of them made it their re-queft 5 and when the Corinthians and others were ready to fet up one before another, and fay I am o(C pha^,d<Q,

§ 15. Yea Chrift en this occafion exprefly fcrb.d them xu feek to be one above another, and told them that though Kings exercife authority, and have magnifying Titles, with them it ibould notbefo, but their preeminence fhould confift.as that of a fervantjn humility and fervice unto other's Lhk: 22. \'\hich will not ftand ('as we fuppofe ) with eftablifl*ing the Jewifh order, § 16. And Tauls reproof of their making a Church head of Cephas^ J'afil, or ^polio, or taking them to be other than helps of thtir faith, { and not Lords of it ) and Minifters by wh(»m ihey believed, even then when Schifms made it necefTary to have known to whom they muft appeal and adhere if that had been the way,doth furrher confirm what w^e fay.

§ 17. The argument that fome worthy perfons brin^, from the Prophefies that Nations (hould be converted unto Chriftj and that the Kingdom fliould be taken from the Jews, and given to a Nation that would bring forth the fruits of it Matth. 21. 43. and that the Kingdomes of the world are made the Kingdoms of Chrift, and that-£^- .pt and AJfyria fhould be converted and equalled with the Jews, &c. do ineeed fliew that there fhould be Chriftian Kings and Kingdoms;

which

CM7l

which the Apoftles were fcnt ro endeavour, ILit* 28.19. ^0 convert Nations : But here is nothing* that we can perceive, to prove that thefc Chri-ftian Nations muft have the Jewifh Church Policy*

§ 18. Nay contrary, the Church is faid to be built on the foundation of the Prophets and A-poftles,£/?^.2.2o. and not of the Mofutc^l Policy of Priefthood, ^<?x/.2i.i4. It hath twelve foundations

§ 19. Ic is faid, Zech, 2. ir. Many Nations fhall be joyned to the Lord, and fhall be my people. So Zech, 8. 22. /fa,6)» i. Kom. 10. 20. /y^. 2.2. &-55'. 5. Hofi.xi. /p.60,3. &49. 22. But not a word in all thi5,of the old form of Po-Jicy or Priefthood , but Contranly , that the Law Jloonld come out of ZioUj and a new Covsnant JJootdd be made : And it is certain that fo large a hiftory as we have of Chrift's performances, is a far clearer light than obfcurc Prophecies 5 and darker texts molt be explained by the plainer^ and not contrarily.

§20. We fee not how the Synod y^cl-. 15. maketh any thiflg^or a National High Prieit or Sanedrim, or any like Policy : For 1. It appear-Cth to be no ad of proper National Government^ but did bind other Churches as well as thofe within the Empire. 2. It was an arbitration at the requcft of doubting perfons; and it was not the Relation of the Arbitrators to one feat of National Power ('as the Metropolis) that was refpedted, but the quality of the perjons fent to^ who would have been equally obeyed had they dvvelc in the leaft Village of another Land. J. There were the Apoftles that had the promife S of

of the Holy-G holt: 2, There were many whom the people muft needs more confide in than in one } efpecially whofe power was queftioned by gainfayers. 3. Both Apoftles,Elders and Brethren there were (bch as had feen, or were neer to Chnliand his works, and therefore likelieft to l<no V his mind. 4. They were Jews themfelves, and therefore moft impartial Judges in-the point that Jewifh Teachers troubled them about, fo far as that they might well acquiefce when Jews themfelves refolved them.And when the Ap^ftles wtre difperfed, we find not any more f^. rufaUm" Councils Governing the Imperial Churches.

§ 21. If that Councils Authority were properly Narioyial, and aroie from the prerogative of ^ertifalem, then i. All the Apofties, when fcatter-ed, would have been fubjed: to fames, the firft Bifnop of lernfalem^ (thought to be no Apoftle :) 2. Then ^erufalcm might have after claimed the Supremacy as of Divine right, before ^-ilexan" dria^^nttcch or Rome, But it is certain by experience that the whole Church was of another mind, when jer-^^falem had not fo much as the iifth orlowelt Patriarchate, till long after by a-nother grant. But if the Power was not fixed to the place, but the Itinerant Apofties, then it is nothing to prove any Governing Church over others, as being affixed to fuch a place : Nor fhall we eafily find the Apofties Itinerant Suc-celiours in that power.

§ 22. IL It is certain that Chrift chofe twelve Apofties f'befides Paul) who had a preeminence before other Minifters 5 and that he joyned with them fome Prophets and Evangelifts, appointing them all to gather Churches through the world, J difcipling

difcipling and baptizing Nations, 2nd teaching them all things that he commanded (a v\^ork to be fiill done, and to which he protnlfcd his pre-fence to the end of the world :J And that the(e having gathered Converts, fet over them fixed Biiliops for Paftors or EldersJ to be their con-ft ant G Hides y in T. aching^ l-t4blick^lVorft:ip, and Difiipline, under Chrift the great Prophet, Prielt-and King of the Church. And that to the Apodles firft, and by them to others, he gave them the Keys (that is, the Judging Power of reception, andrejcdion, and the Official Power of j ro-nouncing Gou's reception or rejedion of them according to his Word.)

§ 23. There i? not the leaft evidence that thefe Apoitles did affix a Superiour Power over the other Churches to any particular (eats. Patriarchal or Metropolitan, much lefs National 5 or that any of them exercifed Government over the relt; or that they themfelves did rix them-felves asBifhops to any twelve or thirteen Cities in the world 5 much lefs to twelve Kingdoms.

§ 24. There is no notice in Church- hiftory of anyone National Church-power (Prieft or Sy-nod) fetled^ afferted or exercifed under Heaven, of above three hundred years. £gypi^ and ^Jfji-rla that were prophefied to be Chriitian Nations, never were diitind: Chriftian Kingdoms, bur parts of the Empire j nor had a National Church or Head (being but parts of fuch a Church :) Nay, when Rome got the National Primacy, it had not fuch a Prieftly Governing Soveraignty as the Jews High-Prieft had.

§ 25. Though there was no Chrifiian King for S 2 three

three hundred years (iinlefs he oTEdeJfa, or Z^-ci^s of EKgland, of whom we have little certainty J but it's like that both were rubje(n:s to o-ther?) vet if a Supream Church-Power had been neceliary, the Apoftles woiild have before erecfb-ed it; v/hich they never did : For even Rome prctendeth to be by them made the Ruler of *the whole world, and not a meet National Head f which Conjfantinople claimed, but not as of A-poftolicaJ inltiturion.j

§ 27. Thequeltion whether the Jews,had they bflieved, fhould have continued their High-Prieft and Church Policy, is vain as to our pur-pofe; r. It being certain to Chrift that they would hp diifolved by unbelief: And 2. lie bavins; fetled another way, and changed theirs : 3. And if their Priefthood ar.d Law fexceptas it typified Tniritual things) had ftood, yet it would not have bound the Gentile Chriftians in other Nations.

§ 28. When Emperours became Chriftians, they did not fet up the Jewifh Policy, nor thought themfelves bound to it ; no nor any fetled Priehly Supremacy for National Government : For Councils were called but on rare accidents by the Emperours themfelvcs, and to decide particular cafes about Herefies: And the Pope had but the firft voice in fuch Councils.

§ ? 9. But if every Nation mult have the Jew-jfh Policy, then the whole Empire muft then have one High Prielt, and then the Pope hath a fair pretence ro his claim of a Divine Inftitution, as the Church Soveraign of the whole Empire, which, it's like, was then feven parts in eight of ihe whole Chriliian world at leaft, funlefs ylbaf-

fa were then generally Chriftians, as now.) But then his power would change with the Empire^ and fall when it falleth.

§ 30. III. But if the queftion be only whether ti National Prieftly Soveraignty be lawful? or whether God's general Rules (for Concora.Order, Edification) do bind the Churches prudentially to ere<ft (uch a form ? To this they fayas followeth. I. We will firft lay hold on certaintief?, and not prefer uncertainfies before them. We are fure that fuch a power of Apoftles and Pafkors as is before mentioned^ was eftablifhed ; and that the jtinior Paftors were as Sons to the fenisrs, ordained by them : Whether the power of Ordaining and Governing Minifters was by Apoftolical Eftablifhmenr appropriated to men ofafuperiour degree in the facred Miniftry, feemeth to us very dark. 2. We are paft doubt that all particular Churches,by Apoftolical order, had Bifnopsi and that a Church was, as Nierom i^\th, TlcLs EpiJ-copo adnnata, and as Ignatim^ the Unity of every Church was notified by ih\s,\.h^i 10 every Church there was one Altar and one Bijhop (at that time^ and as Cyprian, Vhi Epifcop^is^ thi Ecclefia, 3 .And we are fatisfied, that every Presbyter is Epifjo-pus Cregisy whoever claim to be Epijccpi Epifco-forum fwhich the Canhage Council mCjpnari renounced. •) 4. And we are fatisfied that no Church-fuperiours have authority to deftroy the particular Church-form, Mmiilry, Doctrine, Worfhip or Difcipline, which were ferled by the Holy Ghoft in the Apoftles; And that the privi-ledges and duties of thefe fing!e particular liChurches, being plaineft and fure ft in Scripture, they mult be continued whatever Canons or S 3 Com-

Commands of any fuperiour Priefts fhould be againft them. 5. Nor can they force any man to fin: 6. Nor have any Priefts a forcing power, by the fn'ord or violence, but only the power of the Word and Keys, that i<^,or taking in, or putting cur qf the Church, where they have power, and binding men over, on juft caufe, to the judgment of God. The power that they have is from Chrift, and for him, and not againfl: himj and for the Churches edihcat'ion, and not deftrudtion j and what is pretended contrary to this, is none. They cannot difpenfe ^vith the Laws of God, but preach and execute them. 7. And thefe things being :iui? ftcured, though in our doubts we dare not Avear or fubfcribe that National, Pa-triarchal^ProvinciaKor Merropolitical Powers are of God's inftiration 5 yet we rcfblve to live in all Chrifiian reaceablenefs and fubmifTion^when fuch are over us.

§ 31. And we muft profcfs that when we find how anciently and commonly one Presbyter in each Church was peculiarly called the Bifhop, without whom there was no f ordinary ) ordinations, and againft whom in matters of his power none was to refill, and alfo how generally the Churches in the Roman Empire conformed themfelves to an imitation of the civil power ( as to their limits ) in all the official part ( being all fub/ect to the Emperour, who fet up no EccIeHaltical Peer^) we are not fo fingular or void of reverence to thofc Churches, as not by fuch notices to be much the more inclined to the aforefaid fubmlinon and peaceablenefs under fuch a power 5 nor are we 10 bold or rafh as* Ko reproach it or condemn the Churches and

excellent

excellent perfons that have pradifed ir.

§ 32. Nay we have already fdidjthat fccuring the ftate, wor{hip,dodrine and true difcipline of the inferiour particular ( Parifh ) Churches, there are fome of us that much incline to think that ArchbiOiops, that is, Bifhops that have fome overfight of many Churches with their Paftors, are Lawful fucceffours of the Apoftles in the ordinary parr of their work . And fuch of us have long ago faid, that the Epifcopal Government of the Bohemian Waldenfes defcribed by Commenim and LafcitiHs^xs moft agreable to our judgment of any that we know excercifed : Therefore that which we humbly otfered for our concord in EnaUnd at His Majefties Reftauration, was Archbi(hop VJhers form of the Primitive Church Government, not attempting any diminution of the Power, wealth or honour of the Diocefanes or Archbifhops, but only a reftauration of the Presbyters to their proper Office-work, and fome tolerable difcipline to the particular Parifh Churches.

§ 35. But we muft ever much difference, Co much of Church order and Government as God himfelf hath inlVituted, and is purely divine and unchangeable, from thofe accidentals which men ordain though according to Gods general Rules: For thefe are often various and mutable, and are means to the former, and never to be ufcd againft them.And of thefe accidentals of Government we fay as they that fay no fuch form is fixed by God. Goncord,order5r decency and edification are alwaies nerellary , But oft times it inay be ilidifferent whether concord^ order and decencv bccxpreflfed by this accidental way or that. And

S 4 thac

that which is moft congruous for order, decency; edification and concord in oneCountrey, Church or time*, may be incongruous in another. Therefore it the queftion be but how far the giving one Bifhop or Paftor power over others, or making difparity of Cities in conformity to the ftate, be prudently to be chofenj we only fay, fo that Gods eltablifhment be not violated,whatever we might thinly befi-, we prefume not herein to give La^vs to the Lawgivers, nor to obtrude our Gounfel uncalled, on our fuperiours, much lefs fediriouflyto oppofe their Lawful inftitutions,

§ 34. But to thofe that think that Gods fore-faia General Laws ( of order,concord,edificatioD ) do m^ke fuch a policy ordinarily necejfary in the Churches, as imicateth the Jews, or the civil form of Government, we humbly offer to their confideration ; i. If to, then it would have been the matter of an Vniverfal Law, ( with its due exceptions ;) And then Chrift the only Vniverfal Lawgiver would have made it: For if he have not made al! necejfarj Vnivtr[-d Lavcs^ his Laws are imperfedt; And then there fhould be fome other Vniverfal Lawgiver to fupply thatdefedt: But there is no other upon earth ( whether Pope or Council. ) 2. It is contrary to the nature of undetermined circumstances to be alwaies the fame, and fo to be fit matter of fuch Vniverfal or fiyea Lavvs : The caics will vary, and then fo Wi:l the duty; 3. There will be great diverfny of the inrereft, and ingcny of the Judges of the p.'fe in (cveral Countries and ages : And therefore though forne think the faid imitation of the civil lla.rc alwaies beft, vet others will not.

§ 35. But if fuch a fettlement were certainly

bcft-^

beft, let it be remembred, i. That the Jews had not under the chief High-Prieft, one in every City or Tribe like Diocefane Bifhops. 2. That theirSynagogues had difcipline within themfelvesj ever where there was but a Village of ten per-fon.c^ there vvas a Presbyter that had the power of judging offenders.

§ 36. What man doth prudently fet up, man inay prudently alter as there is caufe. Greg, Nax.ianz.en earneftly wifheth that there were no difference of Place or feats among the Paftors of the Church-And therefore he neither thought their Government of each other to be of Divine right, nor of prudential neceffity or ufe : Elfe he wcu'd huve been againft it. And the whole Greek Church did, and ftill cioth take the feats of preeminence to be but of mans appointment, or t\^^ they would never have changed them, and fee Conftarjtinople ^o high as they did: And the Council of Cnlcedon exprefly determineth, that Rome was by the fathers made the chief feat be-caufe it was the ieat of the Emperour 5 which was mutable.

§ 37. The Councils in thofe daies were about Popes or Patriarchs, and could depofe them: And yet it is moft evident to any man confide-rately reading fuch hiftory, that all the Councils, called before Chriliian Emperours gave them more power and conjoyned their authority, did meet only for ads of ^greewer.t and not of Regiment over each other : Many fuch fvnodsare mentioned by Eiifehim \ And the Right Reverend Arch-bifhop Urtier declared his judgment fo in general i\\^t Courxih had but an agreeing-pov^cr, and not ^Regent power over the particr.lar Bifliops,

Yec

Yet thcfe two things muft befuppofed, r.That thcPaftors in a fynod are (till Redlorsof their flocks, and their Canons to them may be more authoritative than a fingle Paftors words: 2. That Gods Law bindeth us to keep love and concord, and the Agreements of Councils may determine of the matter in alterable points 5 and fo even abfent and prefent Biihops may, concordi a gratia^ be obliged by Gods Law to keep fuch canons as are made for concord, and fo they may be the matter of our duty. B.it feeing the Church for 300 years, judged Councils to have no proper Governing pawer over particular Paftorsj and Bifhops, or Patriarchs fingly had ever left power than Councils, it followerh that then a Churches* Government ofdiiprity and fupraordinate Biihops like the civil, or like the fews, was not then taken ro be of divine right,aor then of any right at all.

§ 38. And as to the doubt [ whether it began after 300 years to be a prudential dnty or at ieafi mofl dffir able ] when we hear what is fa id on both fides v/c think it not eafie to judge, either bow much in fuch a cafe Ghrift hath left to humane prudence, nor which way the fcales of prudence herein will ordinarily turn. On one fide it is (aid i. That it is abfurd that there fliould be no appeals for injured perfons to a fuperiour power 5 2. And that the diflenfions of the Church elfc will be remedilefs, and all will be broken into herefies and (eefts 5 3. And that Apoftolical men of a higher rank than meer Presbyters will t](b have no convenient opportunity to excercife their Governing power^ if it be not tyed to fixed fcatSo

§ 39.

§ 39- On the other fide they plead} i. That it isfafer for the Church to have Religion in the power of many Bipofs or Paftors, than that one High Prieft or Patriarch fhould h^ve power to corrupt it, or filence the faithful preachers, or perfecute the people when ever he proveth a bad nian : Yea they fay it muft be rare if he be not badj feeing it is certain that the moft proud and worldly men ( which are the worft )will be the moft earneft feekers of rich and honourable places 5 and he that feeketh will ufually find. 2. They fay Chrift diredly forbad this to his Apoftles L?/;^.22.That which they ftrove for was it that he forbad them: But that which they ftrove for was who ftiould be the chief or grea-tcft ( and not who fhould tyrannize ) 3. They fay that all Church hiftory affureth us that there have been more Schifms and fcandalous contentions about the great fuperiour Bifhopricks far, than any of the reft : It is a doleful thing to read the hiftory of the Churches of ^lexandria^ u^miochy Ccnftamirwple^ and Rome : Gregory Naz.ian^€n g«veth it as the reafon,why the contention at Cefarea was fo lamentable, becaufe it was fo high an Archbifhoprick. The whole Chriftian world hath been fcandalized, torn and diftraded by the ftrife of Bifbops of and for the higheft feats. Their famous General Councils which wc juftly honour for their fun(n:ion and that which they did well, were (hamefully militant; even the firft and moft honoured Council at Nice^ was with great difficulty kept in Peace by the perfonal prefence, wifdom and authority of Confi'antine, preaching peace to the preachers of peace, burning their libels gf mutual accufa-

tion,

tion, Scfilcncing their contentious wranglings,and conftreining them to accord. Naz.ianz.ens defcri-ptions of the ignorance and infolence, and naughti-nefsof theClerp^y, O/.t^i.and of the (hameful ftate of the Bi/hops, Or^f. 32. mun: make the readers heart to grieve. The people he defcri-berh as contentious at Conliantinopie yet as endued with the L'^vs of God^ though their z^eal Wtinted knowledge J p. ag, 528. Bat ( the Couxtiers^d^s whether true to the Emperottrs he J^exv not , bmfor the greatej!^part perfidh^to God : ^4ndthe Bijhops as futi7g on adveyfi; throms^ and feeding adverfe oppcfite flocks, dr.iwn hy them into factions, like the clefts that Eanhqy.ak^s mak^y and the pefiilent dif-eafes that infe_ct all <iboHt^ and difi^raHing and di-"vidir'g all the v'^orldyfeparating the Eafi from the IVe'ityhythenoif.^ of mem et tmHyctntiqHHs etnovpu^ nobilior aut igmhUijy j mnltitud'im opulentior aut tenmor-y raging lik^ furious horfes in battelj and like 7nadmen cajij-ng dUji into the air^ and under their heads fulfilling their own contentions and becoming the determiners of''vicked ambition and magnificence^ and unrighteoufmfis and abfiird fudges of mat-tcrs: The fame men (faith he )^r^ to day of the fiime throne { or fide ) and judgement^ as we are, if fo our leaders and chief men carry them : To morrow if the vpind do but turn, they are for the con-trarj feat, aud judgement. Names ( or votes ) follow hatred or fncndjbip : And which is moflgfievom, we blufionotto fay contrary things to the very fame hearers 5 nor are we conflant to our felves, being changed up and down by contention , you would fay wc- are toffed like the waving Euripm : Therefore he proTcflcth it unfeemly for him to joyn with thcm/s he would not leave his ftudies and peace,

to •

* to go play with the Lads in the ftreets//'^^.524,' The I'kc he hath in his Poems ds vitufua^ pag,

24, 25-, 26, 27. Oi r-^ 'TTc'i^ejly &c.

*' Etenim M.igiftiri flehis atque amiftites^

''Sanfti dato.esfpirittfSy& cjui throns

*^ Fptrdunt ab altts vtrha que is patitwr faifis^

" Cnn^tifqx facem jptgitn qui pradicmt^

*^ In ifde media vocibpis clur'jjiwis,

" Tanto fu.nre fe pttmit fihi mviccm

*' TkmHitPUindoyCOhxrtihcndo copias^

" Carpendofcfe mm no iingnk ^ff^^-^j

*^ Saliendo. Tncmps ht folent Jrthd impotes

" Fradarido qaos qi:is ante praidari c.ueat

*' Rabida ir/perandi dp.m tcmt mente jltis 5

*^ (^^ninam tfta verbis, & quibm digne eloqmr f )

^' Orocm umverjkmpYorjm m divuijennt,

'^ Ortt:mq', JAtn & Iitfperum fcindit magis

'^ ^rdens fimiiltaSj qti^tm Uci vel climata 5

*' Namcji ilia ft non jmi^s, & media mnunt 5

*' ^t hos ligare viKL^J^m nuliftm poreJTi

" X^on capija, Pietas. (bilis hoc excogitat

'' ^d memiendum frcf:a, fed Lis oh Thronos :

*' ^idnam hoc zccanm i PrsfhUs f A en Fr^fa/es.

[* Soinc fay that Gregcry himfclf forfock the place ; but it was when he law that they would put him out : Scire lay that it was not the lame Council thnt put hirti ipj but it is an errcur. When hleicnm was dead, more Bifhops came from I-'gyp and turned the ftream. And they named many to iuceed him, to the Emf erourj out of whom he chole rn unbaptized L.^ym. n J<ehartus 'Nicefh. /. 12. c. J 5. lb that the Emf erour then chofe the Bilhop in that manner.J

Are rot thefe doleful Narratives and Chara-<flers of thofe Frimiiive Biflicjs (even in thole

happy

happy dales of good Theodofius ? But all this W yet little to what the fame man faith of Bifhops in his laft Oration de Epijcopis^ FoL 2. too (harp and large to recite. Perhaps it will be faid, that it was the Macedonian or Arrta.n Bifhops that he meant: So one Papift was not afhamed to an-fwer me, when the whole fcope of his writing fpeaketh the contrary, that he fpake of the Council at Confiantinople^ and other fuch, and exprefly faith in his Epip:, ^9. to Sophroniu^^fag^ Si6, f eos inveneritis non oh fidei dottrinam^ fedo^ privatas fimultates inter fe difiraEios & divulfos, quod qtiidem ipfe ohfervavi. But fome will fay that he was wrongfully caft out by that Council of Conftantinople^dJ\d he fpeaketh but of that,or that injury made him [atjncal by exafperattoij. But .1. The places cited fhew that he fpeaketh not of that Council only : And Epift, 55". Procopto pag, 814. he faith ( refufing to come to a Council ) ego ft verafcrihere oportet hoc aniwofum^ ut Omnem Epijcoporum Convent urn fugiam : qnoniam nullius concilii finemUtum &ja'd[tum vidi^nec quod depnl" jionem malorumpotins qttam acccjfionem & increment turn h'^bmrit :pertinaces enim contentiones & domi^ nandi CHpiditates ( ne me qusjo ^cavern & mole^um exiftimcs hdc fcribentem ) ne nllis qtiidem Vsrbis explicari que ant ^ citihfque aliquis im^robitatem arcejfetury dum alii s ju die em fepr^bet, quam Ht aliornm improbitatem ccmprimat,^A.nd that injury made Gregory injurious is an injurious conje(fture, feeing all his endeavours in thefe bufmefTes were for piety and peace : And it was partly for his (peaking for the Peace ot the Church ofAntioch, fivhichhad long had two Bifhops, PapiUnus and Meletii^y^m FUvianus, who had taken an oath

not

not to be theirBifhop while either orchem lived, intruded by Perjuries and the BiQiops wills^thac this Council turned againft Gregory -, (and becaufc they chofe him nor.) And for peace he quk his place 5 and many and earneft Epiltles he wrote after to the Civ il Magiftrates, to keep the Bi-fhops in peace at the next Councils, lelt Religion fhould be quite (liamed and weakened by them. And was not the contention at the two Councils o{Ephejm more ftigmatized by Hiftorians than this that Gregory fo lamenteth f when they Teemed rather to fight, than peaceably to feek for Truth 5 in the latter of which Flavianns received his deaths hurt, and the hiftory of the better of them between Cpil^ and JV^floriw, and fohan, uintiochetiHs^ is fad to read.

The very controverfie with its conlequence was lamentable when one Council of Bifliops at Cenftanttnople had caft out excellent Gregory^ another neer caft out excellent Chrjfcjtom^ his free fpeech and ftrid life being not endured, and chofe an eld ufelefs man Arfacipu ; Atticus^ and SifmiHS that fucceedcd him being dead, the people did fo diflike all the clergy o{ Conflan^ tinople, that they would have one like Chrjfoftom of a Monaftery by Antioch 5 Nefiorim a man of ftudy, retirement, a poor garb, a ftri(ft life, abhorring publick contentions, and loving quietnefs, but of a pievifti zeal againft diffenters called hereticks, as enemies to the Churches unity and peace 5 fo that he prefently perfecuted many of them even the Novatians themfelves,and ftirred up the Emperour to root them all out, and by Gods juft judgement received fuch meafure as he had meafured. A quarrel arofe whether Saint

Mary fhould be called T'he Mother or Parent of MAN, or that Tar em of GOD : Neftorim^ td the end the controverfie, was againftbotb, and would have her called. The Parent of Chrift who was God and man ( bm not of God : ) Some Start-Jed at this 5 And Cyril of Alex andria fa men of great parts, (pirit and power, the head ofr.. turbulent people, the firft B'fhop, faith Socratcs^xh^z nffumcd the Sword) wrote Letters of reprooi to him 5 and dlefj-lne, Bifb.op of Ro??7e feconded him : yea Cjril followerh it with writing upon writing, to prove that S. Afavy muft be called the Parent of God -, with fo great a number of words, and fo many Anathtmatifms, as made the noife and flame great, but ambiguity made it feem dangerous to many , fo that it grew to a great and open controverfie, whether Nefiorim or Cyril was a damnable Heretick j fome fo calling one, and fome the other 5 fo that the Empe-rour Theod. 2. was fain to call a General Council at Ephefm^ to prevent the utter coufufjon of the Churches : There JNefionm came firft, and once only appeared 5 and being charged with the Herefie of denying Mary to be the Parent cf Cod, he told them, that he would not fay that God was tW(j or three months old, and fo departed. To Cyrils large writings,he returned a fhorr Letter, profefTing, that he was for the dijiinclion of Natures only in the Unity of Perfon ; but at large proveth that Chrifts Godhead had no beginning, that it could notfiffer, or die, nor nfe again 5 and therefore that thofe things which were faid of the Manhood, mu(t not be faid of the Godhead^ that it was begotten, died, &c. unlefs they would be Hereticks or Pagans. Read their confcflion

brought

brought into the Council againft them by Chary-Jim and their Anarhemata's afrerjand 1 think yoil will fee, that the errour of Neflonm lay in his want of skill in r|>eciking, and that one fide fpoke Of a phrafe de abftraB-o^^ and the other of the Concrete 5 and if fo^ both me.jnt the fame things though C/r;7 was judged to ufe the moll: skilful words: Qr/Zdenyed not but thjt the Deny was not begotten or Crucifiedy but faid that Gud \Vii% begotten ahd Crua^edy and was p^-jjibh j IVeftorm^s denyed not that he who was God in one perfon with the manhood, was begotten, Crucified and pafTible, but not the Dcitj. But Cjrtl faid that the phrafe \^God ivas born, Cr-icijied^ Src.] was goods yea necefTary^ and not (without anathematized herefiej to be denyed, becaufe in one perfon the titles and anions are communicable : Niftoriiu faid, that it was wicked to com'muni-cate the infirmities of humanity to the Deity, as to fay^ Cod did grow bigger, and was afraid^ and TV as hptngry^and needed help fi'cm Angels,and died,^ For he thought this phrafe applied it to the Deity r fLet any man that's impartial^ judge whether -this Controvetfie were nor about nords rather than r^atter. ) Th.odoret was a greater Scholar than Nefiorti^,2^i\A he became the Champion of his Caufe, fuppofing that Locfit 10 for malts eft maximepropria-, and therefore that he that faith. God had a beginning, increafe, death, paffions, muft be fuppofed to mean it^ cj-^a Depts, as he is God : And fotwo Saints , Sr. C;r/7and St. Thco-doret, fell at large to prove each other damnable Hereticks. ■ ^oA,';, Patriarch of ^;zf/oc/:», being far Qtf, was long in coming to the Synod. Af.mnon, Bjihop of Epheftis, /oyning with Cyril, before he iBifhops came, bcg.n and condemned,and T depofed

-'=E>^

[Z74]

depofed Ntftari^s as a Heretick, Neflajrius let them all alone^and mcdlcd little himfelf, uhedg-ing that Candidiahus Comes forbad him to appear. But when ]oh:i o{yint, came,he took Neftorius^s part, and gathered a Council with himfelf, and CandidianKs the Emperours Officer rook hi.- parr. johii's Go'incii" condemned and depofed C;r//and Adtmnon, as they had done Neiior^pts : And thus two Councils at .£/7^!;r//i (are damning one another. The Emperour knew not what to do with iheni» hucTsrquirerh each party to fend feme of their Bifliops to him : when they came, he per^ mitted them not long to come neerer than C^/* csdon; for fear of tumults: while they, "were there, the peopit of Conji^ammople flocked to them, and moft of the people being for.A/efio-i yius, and moif of the Courtiers , Cleirgy and Monks againft him, they fell into diif^ntion to the Itoning of fome abcut their Meetings, for Preaching to the People. Theodoret and his Af-fociates profecuted it againfr C;n7, as thofe that declared tli^ir refblution to die rather t'han yield to his Herefies (ds rhty called them) and accufed him as if he had been the moft proud, unquiet troubler ofthe world. The other fide anfwerably accufed rhem of dangerous blafphemy and herefie. At laft the Emperour thought it the beft way for peace, to (end Johan, Comes Laraitionnm with power and commiffion to depofe the Leaders that each Party had depofed, viz.. Nefioriui, and Cyril and AUmnon : But fohn wrote an Epihlc to the Emperour, how furious they were again(t each other, and how Corn's Parry would not hear the Emperour's Letters,becaufe A/<?/?6>'''/^j was. there,. and how they raged and lell to fighting ("a dole-

fut ftdrv.J 'Bat at lafr the Empero'u? fe'eirtg tihaf C/r/V had the itrongcr (an'd the orthodox) fide, arid the Court and Clergy bejrtg againlt iV^/<7-ripis^ and yet b^erne; loth to divide ^oh. A,tioc% and the Orienra! Bifhops from the reft-, thought it the molt htaTmg way to'depofe A>y?(yr/;/jaIone^ and reftore'QV^y/ and 'Ki<h'non^ and to charge ( magna. dtijH fiverit^j't pii^ct^ faith -5/w, Noces) Joh, yintjtoh^ reconciled with C/nV, and to unite ; fo that J^o^. and Theodoret^ ^nd the Ori-ental'Bifhops tnoved with fear^anddefirihgpeace^ fcnt their ConfelTion to C^n/, and C;'//faid, ic was the fame that he rrici?;fit j and fo they were •fuddenly made all Orthodox, that had not under-ftood it bat by the Rod \ But iV^y?(?r;//j returned to his Monaftery by Antibch(Chrffofloms placejf and there liv'd four years in great peace and reputation 5 but then he was no longer to be there endured, butbanifhed into forein Countries^ driven about in futferings, in which he died. And Theodorety it feems,was not well reconciled^when, hearing of the death of C;r/7, he vvrote .to foh,' ^ntioch, that now there was hope the Churches might have peace, the great enemy of all peace being gont to the place where fuch men ceafe to troubleZ&'ci But fo great was the rupture thus made, that to this day it is not healed, greac part of the Eaft adhering then to NefloriiiS:, and thofe Couatry-Chriftians being called Nefloriatt Hrreticks and out of the Church by the Papilt^ to difgrace them,becaure they will not own their f ope N^ftorins being thus condemned, Entyches thought he would be far enough from hisHe-refie, and faid, that the Vmon ofChri.B'^s two Na-r^ tfiires mudifihem tQ be bm c.e: This Herefie one

T 2 Council

Council zxConftant, under F/^zz/^w, - condemned.' Another afrer by the counienance of the Empe-j ro'ur acquit him : The Emj^erour Theod. 2. com-^ mandeih a General Council again at Ephtfus, an4 inaketh i)/^yc-or//j Prefidenr J who being CyriPs SuccefTor, though he had held to bis Docjrine againft Nefloritis^ for the V^ittve Pr.edicat,:o^ 5 and though he profefTed that the Synod med'ed not defide, but about matter of Juftice between Flavian'dr\d Entyches^ yet countenanced by the Emperour, he domineered, and by threatning got all the General Council fave the Popes Le^ gates to fubfcribe againft Flavian^ and he was beaten, and died of the hurt, faith Bin, Notes-, In hoc tarn horrendo Ep.JGoporum (nffitngio JoU Navicula Petri incoUimis emergens^ jdvatur. The wh' le Council went againft the Pope, and the right: Bur fure Chrift's United Natures art in feveral fenfts both txigo and om 5 but two in the primary and moft proper fenfe.

,Thus you fee what unhappinefs even this

National Government of Bifhops in thofe good

times was iyable to. It was by Bifhopsftriving

who (hould be ch^ef that the Donatijh let up

againft^ the Carholicks, and the very Novattans

were not tree ? much lefs the ^ppoUnartatis, and

mjft ovhers that caufcd the Schifms of thofe

limes, in wnich the B-O'iops were almoft ever

the chief caufe. Fven fuch worthy men a$

'Tr9eophilm,Alex.2T\d Epiphanins could not endure

C^r//'/^^ ; ^uch men eje(n:ed him once and

apain, as Theodoret faith he purpofely forbeareth

t:^ name for reverence of their virtue?. And if

you come to the fourth Great General Council

ac Lalccdon you will find the fame caufe of lamen-

tatioo

[2 771 ration, and that even worthy men in fuch temp-rations are frail,when a nevv Emperour Martian was on the other fide, C the rightj ^ when Diof-coYPu had profelled that he was neither for tranfmutation , divijtpn^ nor confyfton of Chrifis namres ( and therefore was for dtfitn^iidn 3 ) when the Egjptian Bifhops prbfefled their confLnc with the Synod, only craving that they rnighc nor be put tp Anathematize Diofcorm till they had another Patriarch, but fo long to delay 5 when they profelTed that if they did, they were fure to be killed when they came home, and falling on the Earth cryed to their brethren miferemini mlftrcmiti (pare us or kill us here 5 yet they cry out herericks hereticks, away with them, till the civil Judges refcued them: and how many of thefe had but lately fubfcribed againft Flavianm at Ephefm^ (8r here were in one point for Leo, and in another againit him?) Leo's Epiftle which was fur their caufe againit Diof-cor^ they cryedupj and condemned Diofcorns for excommunicating thp Pope 5 but the Ganoa for exalting Conjtantimple , they maintained againft L^^o's will, and contemptuoufly cryed out ^Hi aliter fentiunt Romam ambnknt ; he that readeth the cUmoun at this Council^and how the fame Bifhops that had lately fubfcribed the condemnation of FUvianm with Diofcoru^ were zealous here on the other fide, and cryed out vmnes peccaviwii^^ excufing it by their fear of threatnings and Souldiers, when a poor Chriftian woman could have fuffered Martyrdom rather than fin ; And he that readeth how after all this they were fo ready to Anathematize others^ and to contemn the proftrate Egjptian Bifhops^ will T 3 thinj;

tffiat be feeth the firft Council of Conflantinople as deferibcd' by ISJa^ianT^cn here excniplitied, notwirhftanding the honour chat is due to them for t^ieir crthbdoxnefs.You fee in this much hovy the great Bifhops at the (irlt five Genera) Councils t^NiC,i.CufiftA,Eph., i.^ 2. And Cdtced,)^\6. carry ir.But when they wer^afunder were they fetled, &did they keep the Churches in concord by thele Councils ? Let us but, for one inftance, conlider what followed this excellent Council of Calcedor,^ I. Leo the B'\(hop of Rome approved it againft DiofcGTuf^hm at)horred the iSrh Canon,which fee vpCohlfantintpce with equal priviledges,and that above ^Uxahdria ^r\d ^^nuoch : So that the Pope refted not in this Couneif. 2. What fedition there was at ylhxandria upon the change made by this Council all the dales of ^4r//>/•;, and of the inurder of fr^r^rz/^iprefenily after, Liheratm in hrevianoy and many other tell at larce. 3. In P^/i^^/Kf the Monks that had bf-cn at the Council, returned lamenting that the faith was there bc-traved, and ftird up their fraternity to refcind the zd s: They ex};elled Juvenal Bifliop of fe- ufa-iem : The Emptels Et-idocia took their part: They killed S';verianp!^'^\f^o\> of Scjthopolis: They com{)ellcd men to communicate A^ith them i They niurdered ■Athma[im a Deacon at Jeruja^ Iem for contradidlin* them, and gave his fl((h to dogj> J Thi^y compelled Dorotheii^ theEmperours Lieutenant to joyn with them, till after 20 months, ]iivenai\v:n^x^f[0XQdi Niceph.L jj.r, 9. And iri many Countries this contention followed 5 and the women Epidocia aud Tulcheria had no fpiaP hand in all, till Pptlcheria procured Zptdjcias; (Jonverfion to approve ;he Council. ' - — . i — 3. Where

l^79'] 3- When Leo came to reign, the (edition revived at Alexandria between the murderers of Prc-teriu^i Timothy ELurus nude Biliop by the Councils enemies, depofcd by i.eoy and Timothy, SalophaciolH4 put in his place and all was in con-fufion. The Egjpnan Bilhops write to the Empe-rour againft the Emychian^ jThe Em[;eroiir (ends forth his circular letters for theCouncilj Niceph. I. I J*, c, I'J. 18. 19. 4. At Ahtioch, Petrns, C apheus ambitious of the Bifhoprick, got into Aiartyrifii place by Z>foV help,and anathematized all that would not fay that God )vas Crucified and Suffered, and tore that Church in piece.« : A-Iar-tirius, when he could do no good, forfook them, with ihefe words [ CLro rthelh et po^ulo inohe-dienti & ecckji<& comaminata, mincli^m rcmitto :^ Cnapheus reviled the Council : Lc<? for this bani-fhed him : Sttfhanus^^ friend of the Cocncil,fijc-ceeded him; him boyes killed with fharpquils and caft him into the river for favouring; tlie Council : And CaUndion fucceeding hirr-, made them Anathematize the aforefaid Cn-ph.us, Leo being dead, diflolute Zeno reigned BajiUfqus taking advantage of his lewd liie, ufurped the Empire, and made ufe of the Schifms to promote his ends: And firft publifheth his circular againft the Council of Cdcedon 5 to this faith Niccph. L 16. ^.4. befides the three Patriarchs no lefs than five hundred Bifliops fubfcribed, and renounced the Council. But Acacius oi Conflamin. and Dav, ColftmelU perfwaded Bajtlifcus quickly to write clean contrary Letters for the Council, feeing that this was like to prove the ftronger fide. And when Zeno was reftored, who was for the Council^ the u^fian Bifhops turned again, and' T 4 wrote

wrote to ^cafus to be pardoned, faying that Tthey (ubfcribed to BafiUfci^.s tirrt Letters, not voluntarily, but through ft^x NccphJ, i6. c. 9. Then things were turned back again j rill Zfw<i thought it the beft way to write WisHenoucon or a Conciliatory cdift, that none (hould be forced to profefs themfelves either for or agaiMt the Council,perceiving that the Bifliops would never c-jnie toagreemenr^cither as for it or againft it: But this ended not the divifions : But ^t AntiG&h Calendton was call out. And Pet, Cnapheus got in again : And at ylUxandria hti\Nttx\ Peter Mog-gHszv\A lohn ftriving who fliould hold the place, all was in conftihon. Yea the Schifm reached to Rome alfo; for Moggus at .AUxandria Anathematizing the Council, and perfccuting diflen-ters. The Emperour feeks to reconcile them; Felix at Rome con6cvi\x\tx.\\y^cafiHs at Conftamino-pie , for con municating wirh Moggus : Acafms condemneth Pelix^ blotting his name out of the Sacred Albc. Ac^fius dyetb, and the Emperour found it fo hard to "choofe a Patriarchy that fhould caufe no (edition, that he will have God choofe one 5 and to that end puts a blanck paper on the Altar*,and another requefting God that an Angel might write there the name of the Patriarch ihatflionld j^oflels the place: The doors are lock*r,and forty (iaies falling and prayer com-inandcd to prevail with God : One F lav it as bribeth the Key- Keeper, who was the Empe-rours Lord Chamberlain, and lie vvritetb, fUvius name in the Paper and fealeth up the-^oor again, and fo there was a Patriarch chofen by an Angel; but dyed fuddenly within four months: Bat before hedyed, hejoyned with

r

28ll

Teter ofu4lexandria by fynodal Letters toAnathe-matize the Council of CalccdGn and yet wrote to the Bifhop of Ruma that he renounced Communion with Feter^ and he wrote to Ptrer that he renounced Communion n-ich the Bilhop of Rome. Etiphcmii.s fijccecded him, and he rafed Peters name out of the Book, and ;oyned with the Eloman Bifhop. P<ftcr and Euvhemita as" Generals were gathering fvnodical Armies againft each other, and Peter dverh. ^thanafms that fucceeded him, would fain have reconciled his Church but could not: PalLidius fucceeded Pcr^r Cn.rphei^ at Antioch : Both thefe Patriarchs joyn together to curfe the Council of C^iceuoh 5 They die: 7'^/c7« fucceeded at yile^.and/io. and FUvtanfisdit Antioch : Thefe alfo joyn to cur(e the Council, while the Patriarchs of/?ow^ and Conftantimple are for if, and curfe rhem. Zcrio diethjSnd Anaftafnts Dwon^s is chofen Emperour. He (faith Niceph. L 16, vl >5 ) being 4 man of Peace, and defiring the ceafing of ail contention, Jeft all to their liberty to th nk of the Council of Cdcedon as they pleafed : Hereupon the Bifhcps fell into three Parties, fome fervent for every word of the Council $ forne curfed irj and fome were for Zeno*s fenoticorf, or filence, or fulpen-fion : Thefe renounced communion accordingly A»ith one another 5 the Eaft was one wav 5 the Weft another 5 and Libya another: Nav, the Eaftcrn Bifhops among themfclves ; the Wcftern among themfelves, and the Lybian among them^ felves, renounced cummunion with each other (Niceph. f. 25.) Tanta confufio mentiumqtde Caligo (^faith theHiltoriai ) orhem univerf'/.m mc-^jfir. The Emperour having refulved eg keep peace, and

make

Cx82]

make no chanj^e, was forced to fall upon thofe of borh fides that were moft turbulent. At Con^ fiantmopU he put out Btiphemius (qt for d ill ike of him.) This Emperour, before his inthroning, had ^iven under his hand to EnphemthSy a pro-m''fe to rtand for the Council : He demanded his writing again 3 Euphtmius denied him, and was calt our: Ad:icedoniHs fucceeded him : He had the fame writing : The Emperour demanded k of him : He alfo denied him : The Emperour would have put him out; The people rife up in fedi-tion,and eyed. It is a time of Martyrd.m : Let fis ati jtick^tothf! Btfijjp : And they reviled the Emperour, calling him a Manichee, unworthy the Empire. The Emperour was fain to fubmic to Alacedoniiis^ who (harply rebuked him as the Churches enemy; but in time he remembred this, and calt out Alacedotjius, and burnt the Coun(^ils Adls, and put Titnotijy in his place, who prefently puHM down the Image of Macedonia : The Patriarchs aJfo o{^lex.u4ntioch, &-Bi(]iopof J r/./^^£';;?,wereailcaft out, even thofe that were againft the Council. Pet, Cnapheus had made one XenA^asdi Perfian fervant & unbaptized, Bifhop of Hierap'jlis : He was againft Images, and brought a troop of Monks to \Anttoch, to force FUvianus the Bifhop to curfe the Council: FUvianus denied it: The people (tuck to the Bifhop, and (6 unanfwerablv difputed down the Monks, that fo great a multitude of them were flain,as that they threw their bodies into the KiwtxOrontes^xo favc them labour of burying of them. (^Nicep, c.ij.) But this was not all; another troop of Monks of Cdih'f.ria, that were of FUvianus fide, hear* ingof the tumult, flockt 10 Antkochj, and made

ano-

another flau2,hter as great as the former (Td'rh tl e HiftorianJ For this the Emperonr baniflud Fia^^ianfts, whofe followers rhoui>hr his puniik-i ment too great after aJl thelc murders. Pttc^r be'n.ij dead, the Bifliops of yilexaudria, ^gJP.^ and L)bia ft 11 in pieces among thcm(rl vcs 5 each having their feparate Conventions : The leit of theEaltalfo feparated from the Weft, bcciule the Weft would not communicate with them^ unlefs they would curfe Nc(torifis, Entichi's^ DioJcoYHs, MoggHs, and yicacius. And yet (.jirb Niceph, I. i<^'. c. 8.) J^/ Gefmani Diofcon (3^. Epitjchetis fectatores frere, ad maximam pwcita-tcm redacli funt, Xenaias bringeth to Flavian the names of Theodore^ Theodurttey Ibas, and oxhcxSyixs Neftorians, and tells him, if he ao^the-matize not all thefe, he is a Neftonar^ r h. iever he lay to the contrary : VUvian wa? unwilling, but his timerous fellow-B fhops perfwading him, he wrote his curfe ago irft them,, nd fent it to il;e Emj ere ur. Xenaias then went further, ard required him to curfe the C(juncil : Thev prevailed wiih the IJaHYian Biftiops to confent and all renounct d the refufers a? hJejionans: And thus the Council having (in name)condemned theAV-fionans and Entychtans^ the EHtychims Qd\\<:d all J>Jcflorians that curfcd not the Council, and got many caft out. After FUvian^Scver^s got in at uamioch : The firft dav he curfed the Council ('though it's (aid that hefwore to the Em[)erour before that he would nor) Ntccp, c. 29. In I a-lefiine there were renewed the like co->fufiors a-bout the condemnation of Flavian and Mjcedo-nifis : About Antioch Sevtrns Letters frightened many Bilhops to curfe the Council, and thofe i . « that

that held two Natures : Some Bifliops revoked their (cntence,and faid they did it for fear: Some ftood out: And the If^urian B^i(hops, when they repented, condemned S^t/cr/zj himfelf, that drove them to fublcribe ; And fome Bifhops fled from their Churches for fear. C^fmas and Severianns fent a condemnation to Sevems : The Emperour hearing of it, fent his Procurator to cait them out of their Bifho[)ricks for prefuming to condemn their Patriarchs. The Procurator found the people fo refolute, that he fenr word to the Emperour, that thefe two Bifhoj)s could not be cait out without b!ood-fhed : The Emperouran-fwered; thathe would not have a drop of blood fhed for the bufinefs. He has Bifhop of ferufa-km, found all the other Churches in fuch confu-lion, condemning one another, that he would communicate with none of them but Euphemms ^r C'.yij}. Nice p. c. 32. And that you may fee how people then were moved,a Monk or Abbot Theo^ aofitis g;athering an Afiembly,. loudly cryed out in the Pulpir, [_If any man equal not the four Councils "W^ihthd fo^r EvangeLjisy let him be Anathema,'^ This voice of their Captain refolved them all, and they took it as a Law,that the four Councils iliould be [^facns libris accenjenda ] and wrote to iheEmperour cenamenfe de eis adfangtunem «/^j fithituros^ (^This was then the fubmiffun to Princes by the adherents to the Councils of the Bifhops. And they went about to the Cities to bring them to joyn with them. The Emperour wrote to EJelias to reform this : He rejeding his Letters, SouUiers were fent to compel them.^ The Orthodox Monks gathered by the Bifhops, ttimfdttioujl) caj} the Emperours SQHl4iers oat ^f

the

the Church \ Q:,i^) After another conflux they anachematized thofe that adhered to Severtis, The Emperour provoked, fent Olympim with a band of SQuldiers to conquer them. He came and call: out HeiUs, and put in John : The Monks gather aga;in,and the Souldiers being gone, they caule J(7''/^ LO enq^dge hiinfelf to be againlt S^z;^^ r//j,and Itand for ihe Council, though unto blood; which, contrary to his word to Ohmpwsy he did. The Emperour deppled Oljmptftj, and fent ano* ther Captain Andfi..p!'ii^ who put the B fhop m prifon, and commanded hitr^ to defprfe the Council j confuking with another B'fhop, he promifed to obey him, if he wouM but let him out of pri-ibntwo d*ies before, that it mf^ht not feem if farced a(^:This being done,th€ Bi(hop contrarily to the Coiggregation in. the pul[>ir, before the Captain cryeth ouf ^'H'tny affent to Euryches and Nefiorms ■(Gontrarks)^ and Severtis and Soterichns Cdifar^ Let him be' Anathema : If any follow not the Opinions of the four untvcfiii Synods, let him be ^nathem^i.'} The Captain fhys deluded, fled from the niultirude,and was glad to fave himfelf: The Emperour being offended at this, the B;fhops write to him chat at jjrufale?^^ the fountain of Dodrine, they were not now to learn the Truth, and they would defeKd the T^adUions^ if need be^ eventoblood'] Niccp.c. 34.

Timothy 2>](hopotConjtantinoplezook the man-pleafing Way, and one while was for the Calcedon Council, another while he curfed it. Being to choofe an Abbat, the Abbatrefufed his ele(ftion, unl.-t's he confcnted to the Council of Calcedon. Ti>>'othy curfed thofe prefentiy that received not the Council i His Archdeacon hearing hinfi,

reproached

teproacbed-him that like Eni^iptis^ roled every .WcVT-The Emperour hearing it, rebuked hirn,' and Irimothj wafhr awav the charge and prefenily i:uded evei^^ one that received the Codnci?; 'JS/icep^. ^-35. \Yet Rome though now uh<Jera^ ^Of'ber King i'J'hiodinck^ an ^rfU Gcth ) had d -pari in the Schifm: FeflHS a Roman Senitdi^ "'"y^aa Ifenr from Thecdortck^xo theEmp(?rour onari EnftbjfTic: Whkli when he had done^ he defifeH that Coiijiantirwfie wou^d keep holy da'es for J[ fr/-- and Paul as Rome d\dj and he prevailed: i And h)e lecretlv allured the Emfierour that ^trafi ^ t^fi^s Bilhop of Rome would receive the Henoti^ con ( ro fufpend the confent to the Calceddn eounc'I ) and would fubfcrib'e it;' But when the EmbalTadour catiie home, the'Pope wasS'^ad : To make good his word, he got a partj^ to ehoofe Laurent ins Pope, that would do it* The people ( that then had the chief choice ) chofe Srrf'ma--oHs fo there were two Popes: And the fedirion continued three years mt ivithoHt ^'m^^ ters, raf ines and other calamities ( Ntceph, c, 5^. )'till Theodortck^^n A nan more righreoti$ than the Popes ^ called a fynod and confirmed SfrnmucljHi: But L^turentiHs ftirred up the peopfe to (edicion and was quite degr.'ded. The Emperour favouring the addit'on [ ^t Otdcifixus efi pro nobis ] rh' pe(^ple fcditiouflv cur otf a Monks ' I head and lee it up on a pole infcibing it aft enemy to the Trinity : The Emperpur overcome v\^irh their confljnon and ortiiodox rebellions, called an aliemb'y and offered to refign his Crovvn, deiiring them to choofe another; which f.nore them 'viih (ijch remorfe^that they dcTired hun to reaflume hi-: Grown and promifed to fj^r-

kar'

bear fedition : But he dved fhortly after. But I muft not tranfcribe hiitorical Volumes, ^nftin fucceedcd Anajhfius in the Empire,and ^/i/hw/^;; him : Thefe were for the Synod : But Ttjcodorx fftjiimans Wife was againit it: Some thought by compadt, that each part might have a head, which was indeed but one ( Ntcepk /; 17. c. 7.} Should 1 tell you in their reigns how the Eccle-fialtical war continued, how Pope yigathon tnunui imfo^nit MenA Confiant, quod antea nun" €jti.%mfatt-.m efi, Niceph. c, 9; How Menas and the Pope excommunicated one another, and how ^ftftinian ufed Ftgilius the Pope, &"c. it would be over tedious to cell. I have wrote this much to fhew you how far the Pacriarchal fears conduced to the Churches peace, and how far the four firft Councils of Bifliops caufed Chriftian Love and Concord : No fuch things can be faid of the ^/rf^/^«5, and Novatian PhrygiAns zv[A others that had Bifhops in the villages : Should I but now turn to Rome and tell you what was done there, all thisGonfufionjblood and mifery is but a jt ait to it: But I have faid enough of that in many treariles againft Popery 5 and particularly of the above 40 years Schifm w^hen they had 2 cr 3 Popes at once- and of the above 50 Popes that Baronihs and Genebrard themfelves call Apoftatical, put in by whores and poyfon, men not to be named, fave to keep a reckoning of the timesj many damned by Councils as horrid Adulterers, Murderers, Simonifts, Hereticks, or Infidels : Nor will I recite how in the many wars between the Popes and Emperours, the Bi-fhops fwore, and unlwore, and forfvvore as the upper fide compelled them, as Vrfpergenfis

tomplainetb. Nor will I ftand to tell yoil,hovJ* the ir'ope and Patriarch of CotjftaMinopU {td \vhom adhere thofe 6f ^ntioch , yHtxandna and prtifulcm ) have thefe rhoufand years almolt-, divided and diftradted the Chriftian world, by Itrivmg which fh.ciild be the greareft, wheri ChriUhad lo fully decided the cafe; Bat what row if after fo jnany huncred years cor.fufion it f]-ciiid prove, that all this ftir was in the dark^ and thdtJMeftorws Eityches, and Diojc or us were of the fame mind except in words: Can the tongue of man then fifficiently exprefs the Bi-jfhbps guilt? A rare French Divine and Philofopher David Derodon hath written aTreatife de[uppvfito^ CQ-pioufly proving that Neftonus was orthodox^ and Qril an hcretick, and all the firft Ephtjin C^iincil that adhered to him j ihat Eutjc^jcs 2Li\d D'fvfcoru^ taught but the fame herefie that Cyril didjiha-t the Council of Cdccdon ignorantly eondemned Ncfionus: diiA truly ftablifhed hi^ opinion ?/and cryed up Qt// and damned his dod:rinc : And he citeth abundant pafTages oot o^ Cyril ^ where be ex^ rtflv denyeth two nature j-in Cbrilt, ( as Ep. 2. adjcci/s. In Chnfto dnag naturasjtriit.'is afferimt^s:pojt unicncm vero adewpta. jum m dnas diVijione, unam ejfc credtmirts natutam filii mcarnati: ) And that NcfioriHs exprefly alTureth that there are two natures and but one. per Ton: Ihe citations are numerous and undeniable. But I think that Cjnl^ Emyches and Diofcori:s f who were all of one mind J did mean that the natures WTre but one: in op-poiltion to divijioKy but not rn oppofiriun to diftmotion. And that Ne^'tnus fa id they were two as ciifttngmjh^d but not as divided^ and all

thi

this blood, reparation and confufion was between men of one mind , for want of skill in the explication of words,and through worldly dellgns. I know fome will fay, were allthefe Comcils of Bijhops fnch fools in companfon of joh ? But can a man deny notorious truth in reverence to Bi-(hops ? If To, which part of iheBifhops muft I believe if they fay the ihow is black : The ArrianSy and Efitychians were far the greater number.

And now as the beft Phiiofophcrs think that experiments de faBo muft be premifedto the Theory, fo we think this touch of hiftory muft be confide-red by them that think Jewish High Priefthood,or National, Patriarchal or Mcrropolitical fuperiori-ty is the nccellary means' of the Churches Concord : Let them compare the diflentions caufed by little village Bifhop? and fynods for meer Concord, yea or by feparating heady people, with thcfe which Patriarchall and Metropolitical feats have caufed,and they will appear to be to them but as a fcuffle at Billinfgate to the French Wars: And yet we have inftanced but in the beft times of dominion, in comparifon of which Councils, Prelates and later times have been a mccvhnYncane, In a word, they that think that the mffchiefs of fffpertour feats are greater than the benefits^ do appeal to all Church hijiory^ whether they have not been the true and principal caufes of the diftradi-onsof the Chriftian world, and cf the long divifion of the Eaftand Weft , and of many civil and grievous wars.

§ 40. And to the objedions they fay, I. As to Appeals and Government of Inferiors, i. That the ]aft appeals have ever been made to General Councils: And how they went when ever the

Prince did but countenance errour, ( as in the dales

of Confiantiiis and Faiens, many great Councils

that were for the yirrtans^ and in Theodofms

fmiors time, for the Eutychians Sec.) is too fad

to think on. And is it not far more dangerous for

many hundred in a Council to bear down a whole

Empire or Kingdom, and raife perfecution, and

there be no appeal from them, than for a poor

Frieft to put a man from the Sacrament in his ow^n

Parifh Church ? How' many Councils have been

againft Images in Churches, and how many for

them, condemning one anothers arts ? What good

will appeals do to fuch, 2. In dodrinal cafes the

confcnr of many tends to concord : But in cafes

of perfonal pr2<^ice, are they fit judges to appeal

to, that dwell many hundred miles off, and know

none of the perfons ; fuppofe a poor man in Er.g*

land is put from theComm.union by a Parifh-Pried

(yea, perhaps an hundred or many hundred in

ibme parifhes ) becaufe he findeth fome to be

utterly ignorant fome to be drunkards,fornicators,

heretic 1, 6:c. If thefe appeal but to aDiocefan

which dwelleth 20, miles from fome, 40,or 60,or

100 miles from others, the remedy is worfethan

the difeafe : For if the Prieft muft travel fo far^

and bring his witnefles and plead the caufe with

men that never faw the party before, f where

neighbourhood giveth a furer knowledge than any

fuch examination of ftrangerscan do, and alfrange

Chancelor orDiocefan knoweth not which witnefles

are moft credible ) and all this while his Paltoral

Charge ( perhaps many thoufand fouls) muft be

negled:ed, while the Minifter is profecuting thefe

appealing finners ; will not the evil of this be

greater than the benefit ? But how much more if

every

[zpi]

every finner muft appeal to a Patriarch many hundred miles off? A fober mind will be afhamed to think of the procefs of fuch a fair. If you fay that it is not in the cafe of fuch finners as thefe whereof every Parifh abound"?, that you would have appeals^ at leaftnot to Patriarchs, fo far off; I anfwer, i. Then anlwer your own objection : What remedy (hall they have if the Bifhop wrong them ? 2. What is the cafe than that you fuppofe fuch fupraordinations of power necelTary forf If you fay. If Minifters themfilves [hoM be excommunicate. It is anfwered. That none but Bifhops or other fuperior powers pretend authoritatively asRectors to excommunicate Paftors 5 Therefore this is nothing to them that are againft all fuch fuperiority of Paftors : Where none fuch are, none liich can excommunicate, or be injurious. And if there muft be a higher Bifhop to deliver men from the injuries of a lower, who fhould deliver us from him, who may injure Kingdoms ?

Obj. But it is ftippofcd that Patriarchs are wifer and better men than Metropolitansy and thoje than Bijhops, and thofe thanFrieJh : And that ameer Friejt is not to be trtifted with the power of ths Keys.

Anf I. The power of the Keys of his particular Church is eftential to his Office; 2. They that will make Priefts of raw lads and naughty fellows, and then plead that fuch muft not be trufted with theOffice which they thcnafelves ordained them to, do condemn themfelves by fuch allegations, 3.The old Church Government was, for every particular Church, no more numerous than our Parifhe?, to have a Bifhop and Presbyters: And" thefe v/ere thought fufficient to judge who was fit for their pWH Cpmrnunion, 4. Hierom was but a Prieft, &^^ And Macsdonifis^ NelJ^orius^ Diofcorns, Timot^^y

C^piJ

JEIurus^ Peter Moggus^ Gregory Alex\ Lucius \At' %h, aL Theodofms yiL Euialius Antioch^. Eup'-ronius u4nt. PUcitus Ant, Stephanns Ant, L sent ins Ant Eudox'ws Ant, Euz^cius Ant, aU Heretirks x-vere all Patriarchs; and to reckon the enormities of the P,oman High Priefrs, is a needle's vvork. Is it to be fuppofed then, that thefe were better than Friefts ? Doth Chrift fay that it is as hLrd for a i ich man to enter into Heaven as for a Camel to p,o through a needles eye, and ft^all we that are Chriftians liiy, that it is to be fuppofed that the rich clergie are better men than the poor? When Greg, NaT^ia:-,^. Saith that ftich great places ufe 10 make Bifhops worfethan they were before. All hiltory tells us what ftriving there was for fuch places? When Ei-ifebius refufed Antkch^^wo Friefts weie prefencly at Conflantines elbow to beg that place, and he was fain to mention them ( though they were not chofen.} What a ftir did Maximus make at Cor^flamincple, ^g^pi 2nd with the Empe-rour to have got Gregorys place at Conflantlnople ? And fo with others. And is it not a flefhly, proud and wordly mind ( which is the work of the Devil ) which is the importunate feeker ? And muft we needs appeal to fuch f 3. But to comeneerer, what need is there of any fuch appeal or fuch a Government, if^ i. A Bifhop with his Presbyters be over every particular Church ( aflbciated for perfonal Communion in holy dodrine, worfhip and Corvcrfation ? ) 2. And if thefe Churches aflbciare tor mcer concord and mutual help ( and nor for Governing Bifliops ?) 3. And if the Ma-jiiftraie govern them all as "he doth Philofophers, i'hvficians. cVc- For i. If a Bifhop of a particular Church deny one the Svicrameat or excommunicate

hirn '

him, he doth it juftly or unjuftly : If juftly, the perfon muftfubmit : If unjuftly, he may be received by a neighbour Bifhop who is not bound to rejed: thofe whom upon trial he findeth to have been wrongfully excommunicated : All neighbour Churches muft refufe thofe that are by anyone excommunicated juftlys but not all that are wrongfully caft out. Some fay that he that doth excommunicate doth caft a man out of the whoIeChurch, and therefore no one elfe may receive him : Buc unexplained words muft not ferve to confobnd truth. Souls and Congregations. Every Minifter is a Minifter in the Univerfal Church (as every Fhyfician and Schoolmafter is in and to the Kingdom ( indefinitely not univerfally j but his vpor^ ^nd power arc commenfurate; his power being only to and for his wor^ Therefore rhe Bifhop or Paftor of one particular Church or Parifh, is bound to coafine his ordinary labour to them, though /)Ccafionally he may help others. And accordingly his power is to ufe the Keys ordlndrily for his own Chnrch onlj^ as to the direll cffeEl : though extraordinarily he may ufe it in other Churches when called thereto ; and by eonjequence it may reach further : For few Bifhops will think if another Bifhop come into their DiocelTes or Parifhes and excommunicate divers of rheir flocks, that thef and all others are bound to ftand to fuch mens fentence, and to hold fuch excommunicate. That which a Paftor doth in ofdinaryExcommunicaring^ is to declare ( after-proof ) that This perfon is by his fin and impenitency made uncap able of Commu^ nion with the Churchy and therefore to require him to forbear it^ and the people to avoid Communion with him\ and to pronoHnce him unpardoned before God,

V 3 till

^ill he repent. Now if this be done by one known to be heretical with whom the other Churches have no Commnnion, thofe other Churches arc not bound lo deny that man Communion. Nor 5^er if he offer himfelf to their Communion, and they examine the matter, and find him wronged* It is concord in good, and not in evil, that we are bound to by the command of God : Therefore if any man be wrongfully put out of this Church, the next may and fliould receive him: And what ne-criTiry is there then, of going a thoufand or an hun* dred miles to a Pope, or Patriarch, or Diocefan,to right him? And whoever thought that there was need of an Univerfal Phyfician, or Schoolmafter,or a General Council of fuch to receive appeals from Patients and Scholars that are wrongfully turned out of the Hofpital or School?

The Caviller will here tell you of difpariries in the cafes j but the queftion is, whether the dif-? rities be fuch as alter the reafon of the Conclufion. What man of confcience will be a Phyfician,School-inafter or Paftor, that hath not power to judge whom to receive for his Patient, Scholar, or part of his flock, but muft take all that fome other man (hail fend to him, or command him to receive, and give them what others command him to give r An Apothecary may do fp, but not a Phyfician. What if a man had no other fcanda!, but to fay, / vciil not taks J^^ for my FafioYy nor take my jelf obliged to iinfwaryoUy ffeal^ with you^ give jcu any Mcnum of my [elf nor be quefiioned by you on any ncc^fation^ muft 1 be conftraincd to fuppofe this man to be one of my flock in defpite of his own dcnyal ? If the freedom of confent be not mutual, but I muft be conftrained to take thofe " for

for my charge as Chriftians, that renounce fuch a relation, or will not own it; a Paftor is not 6. free man, nor hath any power of the Church Keys,but is as an irrational Slave^ a Grver, or Executioner, that muft but execute another mans commands.

2. But if there be need of appeals^ and our own adlions muft not be free, why will not the Synods of Neighbour-Paftors met only for CounjH and Concord (and not to command the Paftorsj fuffice for (uch perfons to appeal to ? And what if I turn a fervant out of my houfe, or from his meat, and he may take another Mafter when he will, muft there be an univerfal Judge of all family cafes^ that (hall force me to keep my fervant a^ainft my will ? Is it not enough that I know why I am unwilling to keep him, who am no way more bound to him than to others, but by my own confenc f What if (as Naz.ianz.en left Sajimls, Conftantinople^ and Naz.ianz.um at laftj I fhould give up my whole Charge and Bifhoprick, and fay, I will be a Paftor to none of them any more, (upon fufticient rea-fons, as Latimer did :) I? it not better for the people to take another,than to accufe me at Rome, ov Canterbury, as wronging them ?

3-.Eut if all thisferve nor (neither the fufficien-cy of Paftors for one fingle Parifh, nor yet the Counfel of all the Neighbour-Paftors or Bifhops,) what is th^re more to be done, which the authority of Princes and Ma^ifirares may not do f All Chriftians confefs ('almoft) that no Bifhops or Paftors, as fuch, have from Chrift any forcing power over the flocks; that belongeih to the Magiftrates only; And they are to keep peace, and force us to our certain duty. And I would ask the contrary-minded, whether if Biftiops, Patriarchs and Coun-V 4 cils

[2 9^1

cils had no forcing power, but only to excommunicate by the application ofGods word,and leaving all men to their confciences, would this fort of Government fcrve their turn, and keep out Here-fies, or maintain order and unity? They fay no, thcmfdves: And next, whether it be not certain, and confefTed , that the Paftors have no other power, but the Magiftrates only ?

Obj. But fiall all men gather Churches , and teach Hcrefic^ and do what they will ?

-r^;;/ii\ I. The p.ower of Popes, Patriarchs or Councils, did not prevent it, when there were a)} the Heredes that fill £^/y?/:?^i//j Volumns: And when the far greateft part of the Clergy was long Arnan : And when the Neftortans and Emychians fc) greatly mulriplied £fter the condemnation of the Councils : And when the Novatians lived fo many years in reputation : and when the Donatifts nor they.were not diminifhed by Prelates or Councils Ccrnfures, till the fword difperfed them. And cannot the Sword be drawn without fuch as have no power of it ?

3. And as to thelaft (and greateft) reafon, that the Apoftles have fucctlTors who muftv orderly exercile their Government 5 it is anfwered

1. The common dodrine of the Church was, that all Eidibps are their Succefibrs fo far as they have fuccv fTions I and eyery Church of one Altar had a BifiH)p in, the daies 0^ Jgnatifis, and long after.

2. The Council of Carthage (aid. None of us call-eth hlmfelf Bifhop of Bifhops. 3. But if any be fet as the B'fhop of many Bifhops and Churches, fo be it they, ufe no violence, butgovern volunteers as a I! the old Bifhops did, and forbid them nothing commanded of God , nor command them any

thing

thing which Cod forbidderh, and deftroy not the order, dodtrine, worfliip or difcipline of the lefler particular Churches, we have before faid, that we fhall fubmit to fuch.

§ 41. IV. As to the queftion, whether the Government fetled by Chrift in National Churches be (as to the Clergy from all parts, Monarchical)Ari-. ftocratical or DemocraticaI,and who muft have the fummam potefiatem^he difagreement of the perfons that we have herein to do with, puts us into utter defpair of any folution. And what good will it do us to believe that fome muft be obcyed,if we cannot be certain who it is.

§ 42. V. And to the queftion, Whether the King he the formal^ or only the accidental Church-head ^ We find no more agreement. 1. Some think that the King, ^s Melchtz^ede^, is a mixt perfon, fecular and Clergy, and hath both Offices to ufeand communicate, as they fay, the Princes before ^aron had. 2. Others fay, that this is not ro,but that the Clergy-jarifdidion,diftin6t from the Prieftly common power,is a branch of theChriftian Magiftrates power, and fo derived from the King. 3. Others fay that the Churchy formally, is diltind: from the Civil State, though not alwaies materially. And that the King as King, is but an Accidental Civil Head, as he is over Phyficians and Schoolmafters, being neither himfelfj and that the National Chiirch muft have z formal Clergy-he ad, (^Perfonal or Colleclive ) which (hall in fuo genere, be the higheft, though under the Magifttates Civil Government, as Phyficians are/4. The Papifts fay,that all National Churches are under the Pope as Uni-verfal Paftor, who may alter them as he feeth caufe. 5'. Some moderate men fay, that only Diq-?efan ("and Mccropolitical) Churches are jure Di-

vim^

%

vino, and that they are called National, only improperly from one King, or concording aflfociation z^ab accideme^ and not properly from ^ny formal Clergy-head,

§ 45. VI. Laftly, which is the formal Head of the Church o^Enghnd^zn^ fo what that Church is, we are left as much uncertain, i. If it be only a Civil Head that denominateth it 0/;^,then it is but a Chriftian Kingdom, which we never qaeftioned. And Dr. Rich, Cofins, in his Tables of the Englifh Church'Policy, faith {that the King hath Admini--ftrationem pApremam mstglfque abfolatam, qu£ dici^ tar Prim^tus Regius, And Tho. Crom^ton in his dedication of it to K. ^4 w^j, faith [ Ecclejiaflrica ]fi-rifdittio plane R^gia efl, Coronte & dignitatis veflra RegiA primxy praciptiajndivifibilis pars : Ecclefafti^ C£ leges R^giafanty neque alibi orifintur,ant aliuade [nftentantur, ant ftilciuntur'. penes Ecclefiafitcos ju-dices per Archi^pifcopos & Epifcopos,derivata a Re--ge patejfate, jnrifdi^io Ecclejiaflica conpliit : And yet our Kings and Church explaining the Oath of Allegiance, declare that the King pretendeth not to the Pricfthood, or power to' adminifter the Word and Sacraments j but, as Crompton adds from Cunfiamine, is extra Ecclefiam conflitutus a Deo E-pifcopm J aiii intra Ecclefiam Epifcopi, This is plain: If they hold to this, and claim no power in the Englifh-Policy, but as the Kings Officers, in that part which belongeth to Chriftian M.igiftrates,who will oppole them ? But this reacheth not to the Keys, Preaching or Sacraments. 2. Some fay that the King is partly a Clergy-mm, as Mdchiz^ede^, and fo that he is the formal Head, and might perform the Prieftly Office if he would : But this our Kings have therafelves renounced. 3. Some fay

' that

that the Archbifliop of Canterhary is the formal Head 5 but that cannot be, because he is no Go-vernour over the ArchBifhop of Tork^^ or his Province. 4. Moft (ay thai the Convccarwn is the formal Church-Head, which makes it One Political Church. But i. If fo, then why faith the Canon that the Convocation [w the true Church of EngLmd hy Reprcfentation] and thofe excommunicate that deny it ? We enquire atter the Church-Head or Governour : And that which is but the Church it felf by reprcfentation, is not its H:ad^ unlefs the Head and Body be the fame, and the Church govern it felf, and fo it be Democratical : The governed and Governours, fure, are not the fam.e. 2. And the Supream Power is fuppofed, by thofe that take Epifcopacy for a diftincH: Order, to be in the Supream Order only : Bur the far greater part of the Convocation are not oi the Supream Order : Nay, thus the Presbyters (hould be partly the chief Governours of the Bifhops while they make Canons for them. 3, When we did but motion that according to Arch-Bi(hop V/kers form of the Primitive Epifcopacy, Presbyters might joyn with the Bifhops in proper executive Church-government inltead of Lay-Chancellors, and fuch like, they decryed it as Presbytery, and call us Presbyterians ever fince : And if they fay that the Pref^ byters have fo great a part in the Supream Government it felf, which obligeth all the Nation, how much more would they be themfelves Pref byterians, which they fo abhor ?

§ J 4. Having oft faid that we defire Chriftian Kingdoms as the great blefTing of the world, we mean not either that i. All in a Kingdom (hould be forced to be baptized, or profefs themfelves

Chri-

Gliriftians, whether they are fj or not: For lying will not five men, nor pleafe God ; and even the Papiftsare ag^ainft this: 2. Nor that all fhould be fuppofed to be Chriftian? that are in thr Kingdom. But that the K'n^^<? be GhrJftians, and ih'^ Laws countenance Chriftianityj and the m it or ruling part of the Kingdom be Chriftians, and all ;un: endeavours nfed to make all the reit fo. The Ancient Churches continued them Catechumens till they were fit for Baptifm 5 and though they were for Infant Baptifm^ they compelled none to be baptized in Infancy, or at Age, but left it to free choice. They baptized but twice a year ordinarily''. They kept m my offenders many years from communion. And if Crahs Roman Council fpthfit-V2fi,h^ true, they at Rom'^ admitted, not penitents, till fonrty yea^s funderftand it as you fee caufe :) The true Eiibertine Canons kept many out fo many years, and many till death, and many abfolute-ly, as (hewed that they were far from taking all che Nation into the Church* And the Chriftian Emperours compelled none. It was long before the greateft part of the Empire were Chriftian?. In the daies of/^^/^«r, the Biihops were fome of rhem banifhed into places that had few Chriftians, if any. In France it fclf, even in Sr. Martins daies, the Chriftians of his flock were nor the moft, but he wrought miracles to convince the Heathens that raged againft Chriftianity,where he dweltj&c,

§ I. There are two appendent Controverfies handled by Qrca^ that write for National Churches;-which need but a brief folution : The firft is,whe-ther it be not an Independent Errour to expe(ft red

hlinefs in Chfircb-memhers^as necejfarj in the jadg-'

msnt

fnem of charity ? The fccond. Whether it he not fuc'h an Errour to rec^ftrre the bond of n Covenant he-ftdt the Baptfmal Covenant t

§ 2. To the firft we fay^ that fo much is written on this point by one of us in a Treatife called D//-fw at ions vj Right to SacrawcKts, &:c. that we think meet to lay no more: The Opj onentsnow ccnfefs that it mult be f'iving Faith and Confent to the B apt Ifmal Covenant that muft be proftfred : And Papilts and Protcftants agree with all the Ancicnc Church, that Baptifm putreth the true Ccnfenter into a ftate of certain pardon and title to life : And God maketh not known lying, a condition of Church-communion : He that helieveth, and a hapttz,ed,/}:alUefavcd. It is true, that God hath not made Minifters Arbitrary Judges of mens fecret thoughts, but hath limited them in judging to take their tongues that profejs Faith and Confent to be the Indices Af their minds: But fure the power of the Keys containeth a power of judging according to Chrift's Law, who is to be taken into the Church by Baptifm, and who not: If only the feeker be made Judge, it will be a new way of Church-Government, and a bad. And then the queftion is, i. Whether he that accepts ones prc-^' feilion feemingly ferious, o^Faith and Confent^zvA that de prafeutCj is not bound to ho}>e in charity that fuch a one doth not lie or diffemble ? 2. Whether a baptized perfon, as fuch, have no right to our fpecial love which we owe to ihofe that we hope are true Believers, and fandtified ; but only to our common love and kindnefs,which belongeth to tho(e alfo that arc the heirs of Hell .^ Some friends that are gone from extream to extreani, and in remembrance of their ancient Schifm.s can

look

look but one way with impartial fenfe, and that have made their repentance the palTage to a greater errour and fin, (hould better bethink them them what they do. They did well to ftand ftill in the way of Schifm, when they faw here a leg, and there a hand, and there an arm in their way 5 and who but a mad-man indeed would not: But if they have impartially read Ghurch-hiftory, and the works of fuch Fathers as give us hiftorical no-ticeSj and ever fince Con^antine made a Bifhoprick a bait to a proud and worldly mind 5 even fuch as Naz.ianz^en^ Bafil, Chryfoftom, Ifidore Pelufiotay Hi-Ury PiHav, ahd the over-orthodox difputations of Cjnly and the Epiftles of Theodoret rejoycing at his death, and abundance of fuch like 5 had they (een in the way of Church-pride and tyranny, not here a leg, and there an arm, but here a hundred car-kaifes, and there a thoufandj here two thoufand godly faithful Preachers filenced, and many thoufand dry Vines planted in their rooms, and there whole Kingdoms interdicted, and their Churches fhut up; here Churches and Kingdoms turned into confufions about a W(?r^, or about th^ imere^ of Prelates^ (triving which (hould be the Chief, and have their wiT and rule the reft;and there hundred thoufands murdered in the name of Chrift, for obeying him, and bloody wars managed by the Clergy againft Chriftian Emperours, and Kings ftabbed one after another; and moft of the Chriftian world, Romanfireek^, Ji^ofcovitesyArmenians^ Abajfines, degenerated into doleful ignorance and dead formality under the Government of great High-Priefts_, and millions of the vulgar bred up in ignorance and fenflefnefs of (pirirual and eternal " things 5 this fhould ftop them, (at Icaft from fer-^

virg the mafter of fuch defigns) as much as a leg, or an arm in the way.

3. At leaft we would intreat them to hate that miftake, which will pretend to do all this for charity,unity and the Churches good 5 and to believe that itisnofign of charity, i. To believe that charity {Ixuld not be exercifed in judging that men profefling faving faith do fpeak the truth , and have the f^tith that they profefs:

2. Nor to teach all Chriil.s Church^that a baptized Church member as [fich is to be lockt on but as a man in a ftate of dsmnation; and no man is bound to love him as a true Chriftian v ith a fpecial love:

3. And that to prove that a man is not to be taken for a true Chriltian,but to be admitted into Church Communion as one that fhall have a greater damnation than heathens,without a further renovation, is a great a<fl of Charity, Contrary to the uncharitable narrownefs of others.Thefe are too great re-celTes from Anabaptiftry,but not from real Schifm.

§ 3. As for thofe that will not take the intelligent fe nous projfjficn of true Faith, and Covenant' Conjent for a credible lign of the fincerity of the ProfelTor, till they can fufficiently difprove it, but will be the arbitrary Judges of mens hearts, either as pretended heart-fearchers, or by felf-devifed, or uncertain figns, not taking up with this Pro-feflion, we are no Patrons of (uch mensprcfump-tion and uncharitablenefs.

§ 4. There are various degrees of Credibility in mens profelTions ; (cme give us To much as is next to certainty 5 feme but fmall hopes: But yet till we can difprove them, we are to take their profcffions as credible in fome degree. And if they prove falfe, it is they that will have thelofs.

§ 5. II. The fecond cafe about Church Covenants deferveth no longer a difcufTion. He that Will put any article unnecefTary into any fuchCove-nant, finfully corrupteth the order of the Church: As if he would bind the people to be Church Governours, or never to depart fronti that particular Church but by the confent of the Paftor, or the flock, or any fuch like: And he miftaketh that will make a more expUcite contrad to be more neceffary than it is. But it feemeth ftrange to us that any underftanding Chriftian fhould deny/ that confent is abfolutely nec^flary to the being of an adult member both of the univerfal, and each particular Church refpeftively. What bindeth a man to confent is another queftion^ but if he be any member of the Church till he profefs confent, we know not what a Chriftiah or Church member is. An explicite covenant is necelTary to our relation to the Vniverfal Church for it muft be [otemniz^ed facramentallj : That we exprefs it by writings or words is not of neceffity to our memberfhipof a particular Church : But confent is neceffary ; And mmual confent espreffed fatisfacftorily, is a contra(ft or Covenant: If the Paftorfay all that confent^ hold up your hand, or ftand up,or ftay here while the reft depart, &c. thefeare fignifications of confent : And if it be notified that all that appear at the folemn Affemblies, and attend the Paftors Mi-riftry, (hall be taken for Confenters, their prefence and attendance is a profcffion of Confent indeed, and fo a covenanting. But though the moft explicit be not neceffary ad effe^ no man can give a rea-fon why it (hould not be beft ad bene efje, feeing the moft intelligent and plain dealing in the great thii;gs of God, are moft fuitable to the work, and

fitteft:

Don

fittcft to attain the end : why fliould we tiotdeal openly and above board?

§ 6. It is certain that to be a Chriftian maketh no man a member of any mans particular flock or charge. And it is certain that none can be (uch without confent. And it is certain that the Paftor is not to take every Atheift, Jew, Infidel, Papii% Heretick, &"c. in his Parifh for a member of the Univerfal, or of that particular Church. Therefore be muft know whom to take for fuch. And ic is certain that the conlent muft be mutual, Co far is the Paftor from being a Have and bound to every mans defires, that he is entrufted with ihe Church Keys himfelf.

§ 7. A worthy perfon on this fuh)c6t maketh thefe fix things fufficienr to fuch Church relation: I. That they be baptized Chriftiansj 2. ^ eighhours bound to mutual love 5 3. And apt to Neighbourly duty 5 4. That providence make us fuch Neighbours 5 5. Scripture Churches took their name from cohabitation: 6. The command of authority^ that fo it (hall be. Frefh/mt, pag, 260.

^nf By making thefe fix the fufficient proof of Parifh Churches, our friend unhappily-would confequenrly unchurch them all: For if this were all, certainly they were none at all. For all thefe Cwhich he maketh more than they are)arebut th^' difpofltio materi&y antecedent to any reception of the form, i* For all that he infcrreth or can infer from thein SiW is oh ligation to confe^t and to other dmies after confem. But ctligation maketh not the relation of a member: All that are obliged to be Chriftians are not Chrifiians : All that are obliged to be Paftors are not paftors : Nor all that are ob-i ged to confent firft and to do the duty of Paftors

after : Even as all that are oblip:ed to cdnfent to be fubjed:*. Husbands, Wives, Mahers, Servants^ Tutors, Sch6brs, ^^c, fire not fich : If mecr oh^ Itgatfon (erve to one relation, \ahy notto others? 2. Elfe a man might be a true Faftor unchofen, unordained and againtt his will F.vrhe muy by Ins qL rficationj^ Vf^ obliged to be ordairtd aud to become a Paltor. 3. And fo the peoj^^e may be the flock of one- that was obliged *o be their Pallor, when anovhcr is fet over them and in poficiTion^ becaiile it was the firft thjt was obliged, and they to choofe him : And fo ttrer Ccnfufion will come in : And it a man can prove that another mans wife c'kd fervant was ob^ged to be his, he may take thtm as his indeed. 3. By this rule all the Papilts, Seekers, Qiiakers Sec. that renounce cur Churches, ihould yet be members of them, be-caute they'live in the Partfli, and are commanded to be members: Which who believeth ? 4. A member of a Church hath right to Communion and Minilterial vigilancie and help: But fo hath not every ba^^tized perfun that is commanded to be a iriembei-, and obeyeth not that command. If a inan fay to a Pallor, I will be none of your flock, or Church, but yet I require you to do the ofl^ce of a Paftor to me,though I renounce your relation to me, and the people to ufe me as a member of the flock, becaufe I am commanded to be a member, thi« v\erea flrange claim. 5. If this did' hold, then no man that liveth in the PariCh could bf a proper feparatiit, fo as to break off himlelf from That Church, nor become a member of another, unlels he apoflstized from Chrift : For he would be ftin trader the Magiftrates Command and obligation : Bui the conlequent is abfud : Wh} do

the

the fame men fpeak fo much againft fchirmatica! rtnd'ng mens felves from the true Churches, and g'lrhering other Churches,if there be no fuch thing? The Laws change nor,which oblige them. 6. They that are againft fchifm and fingularity, (hould be againft thisopinionjbecaufe (as it is utterly abfurd, fo) if i? notoriouflv contrarv to the Judgment of all th^ Chrillian world in all ages to this day^as acquaintance with Church hiftory may tully inform them. They have ever taken mutual confent between the PaiYors and the flock ro be necelTary to the being of a particular Clv-jrch 5and thar whatever they were oblie^ed to, they were not atfbu rlly related to each other as PrKor and f • ck till they confented : And therefore have noted fchifmatical Churches m tlie fame Cities that have been no part« of theChurch which rbevdifowiied.

§8. Bur ir is objected, that this unchurchcth our Pari{l>Churches, and all the Churches m the world.

^r,f. Not one : But theconrrary would. Our Parifh Churches are affociated b^^^iiutual confent: The Paftor expreffeth hh confent oj>enly at his inilitution^ indudlion and officiating : The Flocks (hew their confent by adual fjbmitting to his Mi-nifterial Office: They hearhim,and communicate ordinarily with him, and leek Miniftcrial helj) from him; though all that are in the Pariih do ijot fo, thofe do ir that are indeed his fiock,orChurch. Thev do not perhaps by ivordov wntivg covenant to fubmit to him as their Paftor, but they do it by adual lignification of confent to the relation. And the Bifhops in Confecration enter into a Covenant to watch over the flock ( as do the Friefts)aT]d the Priefts promife (^ifnot fwear, in X 2 EngLr/i'^

C^oS]

Efj^Ufjd) to obev them: This is a Covenant.'

§9. It i* obje(n:ed that this is a difparagement to Baptifm, which is the only Church-making Go-venanr.

^nj, Baptifm only, as ruch,maketh us members of the univerfal Church; but is not enough to make us of any Miniilers fpecial flock : lam not a member of the Church of Tor^, Norwich, Brifiol, Sec. becaufe I am baptized : Nor am I a member of t\ie Parifb-Church now where I was baptized^ Conicnt to be a Chriftian is one thing, and con-lentto be a member of this particular Ghurch,and to take this man more than all the reft about us, for the Guide of my foul, is another.

§ I o. And if a man would fay, I will be a member of this Pariih Churchy and you (hall perform Co much of your Office as I defire, and no more 51 will hear and receive the Sacrament but when I pleafe, and I will not admit you to catechize or inftrudany of my family, nor vifit the fick, nor will I be refponfible to you for any thing that I hold, or fay, or do ; nor have any thing to do with you3 but in the Clmrch; is a Miniltcr bound to do his office to men, or take them for -his fpecial flock on thefe terms ? The ancient Churches had abundance of ftrid Canons; if the people /hould have chofen a Biffiop, and faid^ We will obey none of thefe Canons, nor you, but you fhall be our Bi-fliop on our terms, w^ashe bound to have confent-ed, and to have been fuch a Bifliop? This is really the cafe of no fmall part o^ England, though they fuy it not openly by words.

^ ii. It is objcdedj^to as ^poftles^ fo ordain-edAUmfters have their authority before the confent cfthe people and receive it net from then?^

'^jinf. I. Who ever queftioneth it, that is con-fiderate, as to an indefinite charge in the Church univerfal? But what's that to the queltion ? Are all the Minifters in the world bound to be the Paftors orthis-Paridi orDiocefsf Our queltion is what conftitureth the relations between a Partor and his Particular flock? Doth not ih.e ordainer here fay ^ Juke than Authority to Preach the Word of God, &c, when thoH art thereto Uwftd^ ly called ">. Becaufe a man is a Liccnfed Phyfician without me, doth it follow that he is my Phyfician without my confent f 2. Are all thofc Church-members that Minifters are authorized to preach to f Then all the Heathen-world are Church-members. 3. They receive not authority from the people 5 but their confent is nccelTary to make themfelves capable receivers of the relation and right of Church-members. God, and not the Wife, gWeth the Husband the fuperiority; but he is no fuch Husband to any that confenteth not.

§ 12. God hath laid mens rights and benefits on their wills, {o that no man can have them againft his will. It is a great priviledg'C to have right to communion with a particular Church, and to this or that faithful Paftors overfighr: And its new Dodrine to (ay, that unwilling perfons have this right^ becaufe they are willing of (bmething elfe, V17.. to be members of the Church uni-verfal.

§ 13. We conclude therefore that both ex-treams here are falfe 5 i. That men can be adult members of a particular Church ♦ihar confent not, or taken for fuch that.no way fignifie their confent, and that it is not ufeful ad bene cJfc^ that this

X 3 confent

[3^°!

confcnc be intelligent and exprefs, and that the Offices confented to be truly underftood. 2. That a written^ or verbal covenant is of abfol.ite necef-luy 5 or thar men fhould tie rhemfelves tv) any thing doubt'ul, or unneceflary, but only to the reiatio:i and duties of membeys (as of the univerfal fo) of that particular Church, Both thele ex-treams we do renourice. Mr. Zachary Caw dry a Conformift, hath fhewed in a particular Treatife for Cliurch-ccvenantir.g, how far he is from the mind of thote Objedoff J for he wonld have the people engaged by covenant to their Bifliops and Priclts.

§ 14. To conclude, thou?;h we renounce fanatic k Enrhufiatts, yet (erious confideration maketh fome of us think, that too little notice is taken of the HOLY GHOST fetting Paitors over the flocks, which the Scripture mentioneth: And though none on pretence of the Spirit muft rejed: order or ordination^ nor make themfelves thefole Judges of their own fufficiency 5 yet i. The due qualification of men with wifdom, faith, love, and heavenly zt-al, and ability, is the moft excellent part of our Calling to the Miniftry. 2. Ex c^mvis liono riori fit Mcrcmms'^ without neceifary fitnefs no man is a true Paitor having not dijpofitionem re-captivam : And without eminent fitneis, few are eminently ferviceable. 5. ExperiencealFureth us, that though the Office hath ftvpernumtraries, yet of worthy men God never yet railed up fupernu-mera-.ies, but the fcarcity is lamentably great. 4. All therefore thar are duly qualified, and have cpportuniry, fhould be chofen, cidained, accepted, and acctpc the Gall, if not offer thcmlelves, iu

cafe

cafe they cannot otherwife enter. 5. TlieOr-dainer doth but minifterially invert him with the power, whom the Spirit of God hath qualified for it, by the inward Gall. 6. In cafe the Ordainers by envy, or malignity, or faftion, retufe fuch, where there is true Ncceffitj^ and Opportunity^ we conceive that mutual content of the people and themfelves, may (uffice to the orderly admittance into the Office, much more if the Magiftrate alfo confent: Of which fee l^oetim de dc/par^taCanfa Fapatus,anda Dtfpute ofOrdtnatton^ by R. B,

THREE

Three Venerable Monitors

TO

NO N COXF O R MI STS.

I. ^ft Fpifile ofityj African Coffncil,(in Cyprian 68. p. 200.) to¥3c]\x tt rrcsOjtcr, and the Laity at Legio and Alturica • u4nd to LcT'jus the Deacon^ and the Laitj At \\\ntx\\.^^conccrntngtheir BtJ}:ops Bafilidcs and Martial who vrcrc LwillMtckj'^,

' When pcrfccution was hot, fomc that would not offer Inccnlc at Idols Altars, nor renounce Chnf^, yet to I'dve their lives diJ, !liri>iiph fe.ir, in Iccret, hire another to luhlcTibe their names to a finf'ni |-ntelhon ; nnd ihcfc were called f.t'rU.tncH-, and it marbled the Churclics whcti.er, aiui when tl.cy fhould be received to commu-ni-n upon their repentance.

WHc n we wcrr met ropcthrr,moft beloved B^'Cthrcn, we read voi:r Letters, wliich for ("or //.) the integrity of your faith, and the fear of God you wrote to us bvour Bifhops i-*rf//.vand 5.^^;;;///, nj^nifving that iiu^Uides and Martial being blorted {or defi/ej) with Lilch ()f Ic'olatrv, and guilfv of heinous ciime?/)iighr not to exercifc the Office ofBifhcpc, and adminifterthe Prielthf»od of G<k\ : And yon defirtd iif to write back to you hereof, and that vuur ncccllarv (ullicitude iniglic

be

C3Ml

be eafcd either by the comfort or the help of our judgment or fentence. But to this your defire,noc fo much of^r Connfels as Gods Precepts give an an-fwcr, in for ^;) which ir is long ago for already) by the i^envenly voice commanded, and By the Law of Cod prefcribed, who, and what fort of men mui^ferve at the Altar, and celebrate the Divine Sacrifices. For in Exodtf- God fpeaketh to Mofes, and warneth him,faying, Let thePriefts who draw neer to the Lord God be fandlified, left God for-fake them 5 and when thcv come neer to minifter at the Altar of the Holy, let them not bring them-felves into fin, left they die. And in Leviticns God commanderh and faith. Let not the man that hath a blemilh or vice draw neer to otFer gifts to God, 2. Which things being already fpoken and manifeft to us, it is neceilary that our obedience attend to God's commands : Neither may mans indulgence accept the perfon, or grant any thing to any one in fuch things where God's prefcription, interced-eth and givpth a Law. For we muft not forget what God by the Propet Efalas faith to the Jews, reproving them, and angry with them, that contemning the commands of God, they followed the docflrines of men. This people, faith he, honoarcth me with their lips, but their heart is jar feparated from me ; and m vain do they worfloip me, teaching the commands and doSirine: of men: which the Lord alfo in the Gofpel repeateth and faith, Te reje^ the command of God, that jmi nmy efabliflo jour own tradition. Having thefe things before our eyes, and cafefully and religioufly confiderirg them, in the Ordinations of Priefts, we ought to chufe no BiftK ps bat men unfporred and entire, Tvho holily and worthily otfering the S^cri^

fices

fices to God, msvbe heard in the prayers which they make for the fafetv of the people of Godjfee-ing it is written, rhat(7'y^heareth not a Tinner, but ifaoy man wo'-djip God, and do hi^ wi'l, him he hearethc 3 For wuich redfbn wirh fall diligence, and fincert fryil thofe men m.ilt be cbufen to the Prierthood, \vh *.n it is mj.ntelt God doth hear. And let not the Liy people fla«-te' themfelvcs, as if they could be free from the Contagion of the c»me, when rhey comnanicate with a fmful Prieft, and give their convene to the unjult and unlawful Epifcopjcy.of th^ir Governour, feeing by the Prophet Hofa God's cenfure threatneth, and faith, T/yeir Sacrifices are as the bread of forrow ; all that eat of itjhali be dyfiled : Teaching and (hewing that all they do fin who are defiled by the fa-criiice of a prophane and unjuft Prieltj which we find alfo manifefted in Numbers,ssr\\^rt Cor^th^ Da-than and AbUam challenged to themfelves againft ^.z/^o;3 the licenle of facrificing. The Lord there by Aiofes commandeth that the people be fepa-rated from them, left being ioyning to the offenders,! hty be guilty of their crimes. Befeparated, fairh he, from rhe Tents of thofe obdurate men,an<l touch nothing which is theirs, left ye perifh with them ia their fns. 4. Wherefore the Lay- people, obeying the Lords commands, and fearing God, muft fcpjrare themf(?Ive.s (^ apeccatorc prdpofno) from-i fmful Prelate (or Paftor) and muft not mix thimfclvesat rhefacrilicesof afacrilegious Prieft; becaufe thcj chmfiy have the power either to chufe Trie(}s that are WDrthy, or to rejufe thofe that are umvorrhf : Which very thing, we fee, defcendeth from Divine Authority, that the Prieft, the Lay-people bLing prefent, be chofen under the Eyes of

All,

[3 Ml

All, and by the publick judgment and teftimony be approved worthy and meet : As in Nmnbers the Lord commanded Mo[es laying. Take Aaron thy Jbrother, and Euaz^cr his Son^ and fet them before all the Contrrcgitton on the Mounty and take off uiarons (lolc, and pat ir on Eleazer his Son, and let Aaron dit thtre. Gnd commandeth that thePrieft be made before all the Congregation5 that is, he -in{trt(^b^'h us, and iheweth that the Prieftly Ordi-Dfi lOiis fhould nor be done, but under the con-(cience of the affiiting people, that the Lay-people being prefenr, either the ciimes of bad men may be detf^ (^f ci, or the drferts of good men predicated ; ihat (o that Ordination m.^y be iuft and legitimate, which hath been examined by the judgment and fuffrage of AIL 5 Which thing is after oblerved according to the Divine Magifter'es in the Ad:sof the Apoftles, ^'':hen Titer fp^ke to the Lay-people about Ordaining a Bifhof) in the place of fudas, Pttevj (aiib the Text, ftood up in the midft of the Difciples, for the multitude was together in one. And it was not only in the Ordinations of Bifhops and Prielts, but of Deacons alio, that we note the ApoUles to have obfeived this. Of which alfo in their Ads it is written, and the twelve, faith the Text, called together the whole Laity of the Difciples, and faid to them. And the whole bufinefs is managed thus diligently and cau-telouily, the whole Laity being conv(^cate, left any unworthy perfon fhould creep into thcMniltry of the Altar, or the place of Prielthood. For God himfelf maniiefteth by the Prophet O/^^, laying, T/be^ have made thi mfelves a A^;>^, i/ftt hot tj vk j that unworthy men are fometimes ordained by mans prefumption, and that thefe things are dif-

pleafirg

pleafing to God, which come no^ of a Jegitimate and iuft Ordination. 6, For which caufe it is diligently to be obferved and held as of Divine Tradition, and Apoftalical Obfervation, which is held alfo with us, and in a manner (ov almoft^ through all the Provinces, that to the right celebrating of Ordinations, all the next Bifhops of the Province come tofethsr to the Laj-peopls to whom the Btfhop (p-'^pofitus) IS ordalned,aind that a Bifhop. be made, the Lay-people being prefcnt, who moft fully know every mans Iife,and difcern every mani acfling by his converfation j which we fee done alfo with your fdvcs in the Ordination of our Colleague Sabmfis, that by xh^ pijf'age of the whole fraternity, and by the judgment of the Bifhops, who at the prefent met, and who wrote Letters of \z to you, the Epifcopacy (hould be delivered to him, and hands fhould be laid on him inftead of Baftlidts, Nor can it refcind the Ordination which was rightly perfected, that BafvUdss, after his crimo^s detected, and his confcience laid bare by hisown confeffrjn, going to Rom^, deceived our Colleague Stephen^ who lived far off, and was ignorant of rhe matter of fa(ft, and of the filenced truth, that he might compafs to be unjuftly re-pldced in his Bifhoprick, from which he had been juftly depofed. 7. The etfed of this is, that the offences o^ Bajilides are not fo much abolifhcd, as cumulate, that to his former fins, the crime of deceit and circumvention is added. For he is not fo mach to be blamed, that was negligently deceived, as he to be execrated that fraudulently deceived him. Bar if BafiUd.^s can deceive men, he cannot deceive God. For it is written, God is not mo:^?d. Njr will fallacy profit H^rtid to keep

him

him who is involved in great offences/rom a rightful lofing of bis Bifhoprick. Steirg the Apoftle warneth iis, and (aith, A Bifhop muft be without crime as the Steward of God : Wherefore, feeing (as you wrote, beloved brethren, and as Fa-lix and Sabmus our Colleagues affe^'ere, and as another Fdix of Cdfar Augu^a^ iin honourer of tlie Faith, and a defender of the Truth, fignifieth by his Letters ) BafiiUles and Mama/ are contaminated by a wicked Libel uf Idolatry. And Ba-filiaesy befides the blot of this Libel, when he lay ilck blafphemed God, and confefled that \\t blaf-phemed, and becaufe of the wound of his con-fcience voluntarily depcfirg his Epifcopacy^turned himfelf to a rcpentence, begging pardon of God, and being fatisfied, if he might but communicate as a Lay-man, And AUrtial^ befides the filthy and dirty feafts of the Gentiles, and the oft frequenting of their Colledges, and the depofing his Sons in the fame Colledge after the manner of the exterior Nations, inprophane Sepulchres, and burying them with aliens, did alfo by publick ad:s with the Ducenary Procurator, teliifie that he obeyed Idolatry : And feeing there are many other and great offences in which Bafilides and Martial Q^x^ held guiltyj in vain do fuch men endeavour to ufurp to themfelves the Office ofBi-fliops, when it is manifeft that fuch kind of men may neither be Guides of the Church of ChriO, nor ought to offer Sacrifices to God: Efpecially when Corneitm alfo our Colleague, a pacifick and ;uft Prieff, and honoured by God's vouchfafement with Martyrdom, did with us, and all the Bifliops fettled in the whole world,decrce,that fuch men be not admitted to Repentance, but that they be prohibit ed

hibited from Clergy Ordination, and Prief>N5 honour. 8. And let not this move V" <). n-ioO bdo-ved Brethren, ifwi^h fome in the lau tia^e?, rhrir lllppcry Faiih do nod, and their irrclif'iouf fe-irof God do (hake, or pacifick Concord peii( vere nor : It was foret*-!d rhjr thefe thing? wou'd be towards the end of the world ; und b\ the ;• ynt-witnefs of the Apostles it was forei:o!d, rhat the world derlining, jnd Antichrift dn^'^'ing near, all good -hings would fiil (or decr.y ^ ard evil and adverfe things increafe ( or f)ro<j)^r. ) And yet, though it be in the laft times, nrirher is Rvan-gelrcal vjgor fo fallen in the Church of God, or doth the ftrength of ChriH-ian Virtue or Faith fo languifh, but rhat ther-^ remainerh a/7(»r/^/V'^ of Frteftsj which yields not to thefe ruines of things, and fliipwrack of Faith, but as ftrong and ftable do with obfervation of fear maintain the honour of the Divine MajeOy, and the Prieftly dignity. We remember and hold, that when the reltdid yield and hW^Mathattas did valiantly defend ttie Law of God : And that when the Jews failed and departed from Divine Religion, EUas ftood and ftrove fuolimely : That Daniel^ neither deterred by the folitude of a ftrange Country, nor by the infefta-tion of daily perfecution, did frequently and valiantly give glorious teftimonies (or Martyrdoms) and that the three young men, neither broken with years, nor threats, did faithfully ftand out a-gainft the Bahjloman fires, and even fn their captivity conquered the conquering King. 9. The number ( or party ) of prevaricators or trayors that now nfe up in the Church againfi the Church, and have begun to fpoil both Faith and Verity, fhall fee it 5 that yet with the moft there remain-

eth

cth a fincere mind, and entire Religion, a foul de-voieci to iione but rlieir Lord and God ; and that other mens perftdioufnefs doth not deprels rhe Chriftian Faith to ruine, but doth more excite it, and exalt it unto gbry. Even as the bleffed A-poftle P.;^/exhorterh and faith. What tf f,me of thtm have fallen from Faith? Jhall their tinbelief ifiake t/uid the faith of God ? G'jU is true, and every man a lyar : And if every man be a lyar, and God ohlf i)e trnt, ^hat el(e fhould we, Gods fevants,do, and fpeciallv his Prielts, but refinquifh the errours and lies of men, and keeping the Lords command?, remain in the truth ot God ? lo. Therefore, moft beloved brethren though there have been fome of our Colleagues, who think that the Divine Difcipl.ne fhould be neglecfted, and ciorafhly communicate with Bafiltd^'s and Martial, that ought not to trouble our Faith, feeing the Holy Ghoft in the Pfalms doth ihrcaten fuch, faying, T^jot^ hatedfi Difcivline, and h ifi- cafi: my words behind thee : If thoo faweft a Thief thou Cv ncurredft with him, and didit place thy portion with Adulterers, It (heweth that, they are made Copforrs and partakers of other mens fins, who have been ccujlcd with the finners. Ai'd i'aui the Apoille writeth the fame thing, and faith pViijpirers, daratlors, haters of God, tnpir.ot^-, proud,Lyoctjters oft^t,?nJcivcs, inventers of evil things-, who p. hen they knav the judgment of God, they tinder jluvd not that they that do jfich things arc worthy of death 5 not only they that do them^ but they that confent to them that do them. He faith, thst Jhcy that do J^ich things are worthy of death,. He manifeiteth and averreth that not only they are worthy of death, and come to punrfhment who do the evils, but

they

they alfo who confent to them that do fuch things, who while by unlawful communication they are mingled with bad men, and finners, and impenitent perfons, they are p(.Ikired by the conrad; of the guilty j and wh^le rh^v ar jovned in the fault they are nor leparated in the punifhjjient. Wherefore, moll beloved brethren, we both praife and approve the rr]ij_;ous care of our integrity and fairh J and as fat us we are able by our Letters exhort you, that you do not bv facrilegious communion mingle your felves with prophane and blotted Pfiefts (or Bifhop?,) but in religious fear do keep entire and fincere the firmnels of your Faith. I wifh, moft dear Brethren, your continual welfare. '

11.^ JLetter of the famot^JljLearned and Holy Robert Groithead, Bijhop of Lincoln, to Popelnnoctnt the foHrth^and his Cardinals ^containing the reafons of his Nonconformity to their Commands j l^ranf-UtedoHt of Matth. Paris, An. 12^3. fag, 871, 872. .

SAith M, Parley In thefe dales when the Lord Pope Innocent the^^th.hdiA fignified by his Apo-Itolick Writings, commanding the Bifhop of Lm^ coin that he fhould do fomewhat which he took to be unjuil", and difTonant to reafon, as he frequently did to him and other Engllfh Prelates 5 he wrote back to him in thefe words {_Be it k^nown to your dif-cretion, that J d^^vontly and reverently^ with filial affeU^ion^obey the Apoftolical Precepts : Ayd being %.ealom of the pat em al honour ^I am againfi and refiji ths things \yhich are againfi the Apoliolical mandates

For I am hound to both by Gods Commands : For the ^'poftol:cl( mandates, neither are^ nor can be anj ciHer^ than coh^cnant and eonform to the y^pofiles Vothine, and to the DoBnne of oar Lord fcfrs Chrifi htmfclf, the Mafier and Lord of the A-p.Jtks, wfwfe type and perfon the Lord Pope chiefly beareth in the Hierarchy of the * j^ ^^,^f^ ^^ known Church"^, For our Lord Jefus that this Bifhop h-Chrip: himfclffaitb. He that is v^din the depth of HOC With me, is againft me ^«. \^^^X :he the mojt Divme Santttty of tne Yo^c< Power , as ApojhUcaL Se.^tyis mr^norcan- men do now the notpoffwly heagamfv him (Jefus Biihops. Chriit) Therefore the tefior of thf forefaid Letter is not confonant to the Apojtolic^SanBtry ; but suery tnt'tch ahjoaunt and difcordant : ftrfi, becaafe of the fupciraccumulated Non obiiante of that Letter, and fuch fike, that are difper fed far i^nd wide, not brought in by any necejfiry o] objcrvi.ig the Law of ISFatHre^y whence a deluge of inconjhmcy, audacio^tf-nefs, and p^ocacity^ tmmodefly^ h^^'^> d£ceivrng^ hardly believing or trufiing any doih anje : .And from thefe a deluge ef innumerable vices, movir.g and . troubling the purity of the Chri[tum Religion, and the tranquility of facial hnm^m'; conVyirjation.

Moreover, next after the fin ofhuc'xi'cT, which in the later times will be alio the fm of Aniichrift the Son of perdicion, which the Lordr^nll defiroy VPtth the fpirit of his mouthy there neither -is, nor can be any other kind of fin Jo adverfe and cont ary to the Apofllcs and the Evangelical Dotlrine, and fa hateful, deteftable and abo7ninaUle to otiv Lord je^ fm Chrifi himfelf, as to i^ll and defiroy Jouls by defrauding them of the care of the Paftoral Office and Aiiniftrj : Which fin they are by >mofi eviaent

Y ' ' tefti'^

teftimon'ics of Sacred Scripture knf>-wn to commit^ who beir.o^ flacd in the power of tu'^oynl C^ive^ do get the j^iiarj of the Taflor.d Office and Aiimfrj^ from the milk^ and fleece of the Jheep of Chrijfy who are to be made alive ' and f^vd, k^t admini-jfer not th:ir du.'s. Fur th.- very not adthi/ iflr'ng of the J'ajror^il A'liniflsries^ is, by the Scripture Te-fiimony, the k^Ilim^ and. dtflrojing of the Sheep, And that thefc two fens rf fins (tho. gh with dif-parity^ are the worfi^ a.id tnejiimably f^^ptrexceed^ tr^g every other fort of pn^ is manifefv by this, in that they are {thot4gh with difparity and diffimili-tude) ciireEllj contrary ' to the two faid ex^jter.t things that are be ft : For that is the worft thing that is contrary to the hi ft'. And as much as lieth in the find finncrs One of thefe fins is the deftruBion of the very Deity, which is fnpereffen-tially, andJtipernatm'ally Bejt j the other is the de-firoying of the Deiformity and I).'ification, which is JBeft FJfenti^ily ahd Naturally by the gractotu par^ ticipat ions of the beams of the Deity, And b.canfe, as in good things, the Cai:fe of good is better than its FflcB y fio alfo in evils, the Caife of evil is Worfe than its FffcFti And it is man^feft that the IntrodMCcYs cf (tch mo ft evil Murderers of this Deifo'77^ity ay>d Defication in the Sheep of Chrift, in the Church cfGod, are worfe than theje nioft evil yVIurdcrers themfclves, and neereft ff? Lucifer and y^ntichri^ 5 and in this pejority they are flvaduaily the worft, by how much they fuperexcel^ /vr/:o were more obliged to exchide and' extirpate uch dcpyoyers from the Church of God, hy thegrea-er and diviner power, given them by God for Edi» fcation, a?d not for De{truHion, It cannot be therefore that a mo ft holy Apoftoluk^Seat Qo which

h

b) our moji My Lord fefus Chrijl, nil powsr is

given, as the yipoflle wnnejfeth, for Edification, and

not for DeftraElion) Jhould ever command j t>id, or

any way endeavour anyfich thing, cr any thivgvsrg"

ing towards fuch a fin, fo odious, detefiable and abo^

mmablc to our Lord'jefmChrift, and fo utterly per*

nieious to mayik^nd. For this were either a de-^

f'flion, or a c..rruption, or ojt abufc of his evidently

TTjofi holy and full power, or an utter elongation from

the Thrnyie of the (jJory cf our Lord fefus Chrift, and

the nearefi coa^sffion in the Chair of PeftUence^

to the t^vo forcfaid Princes of d^ri^jrfs, and of ths

pains of Hell, No \.ne' that in immaculate and

fine ere obedience ts fftbjcft and faithful to the fame

Seat^ and not by Schifm cut cff from the Body of

Chrifi, and the fame hoiy Sea*;, can obcj {^fuch^ Man-^

dates or Precepts , or any endeavours whatever^

whencefoever they flow, thoscgh it were from the Su-

pream Order of uitgels *, but mufi

neccffarily with his whole power \ P*-' ^^gl^'''l'-^h ;-o / J / / r/-' tor irs a various

contradict them and rebel: Woere- ]^q_^\q^

fore J Reverend Lords, from the duty of ohed-ence and fidelity, which I owe to the parent of the holy ^pofi.lical Seat, and out of the Love of Z^nion in the Body of Chrifi with it, I do alone ('unice) filially and obediently difobej, contradicl and rebil agahjft the things contained in the fore find Letter, and cfipecially as is before touched, they moflr evidently verge towards the fin which is mofi abomi" nable to our Lord fefhs Clrrifl, and moi} pernicious to mankind, and are altrgether adverfc to the fian^ n^tty of the uiipofiolical Seat, and are contrary to the Catholick^ Faith, Nor may your d^ficretion therefore determine any thing hard againjt me, becaufie all my contradiction and atiion in this Cauje is not in*

Y 2 deed

deed contradi^iien or r e belli on ^ bat a filial honowing cf Gods command dne to a Fat her^ and of juh, Btitf^ Ijf rtcollt^hr.g .illj I fay, that the holmefs of the A-foftolic!^ ScAt can do (or hath paner to do) nothing hi4t that which tendeth to eaificattun^ and n-yt to d^ftrhilion *: For tiois is the pieni-Bur aPap-ft ^^,^^ ^. power to hat^e pdWer to do will lav, who ,. /. r • li ' >. r /

lhallbc]Luii;c? '^^ ^^ La:pc^tion. But thvje that As if ^A\ men they call [ Provifions] are not for were not to be Edification^ vat fur mofi manifefi dilcerning Deftru^ion, Therefore the j^poftoiick

truth 5c duty. ^'^' cannot ace.ft them ^ t^ecaufe fifih ar^d bloody vptoichfioall not pojjcfi the Kzr^gdom of Gocjy hath revualtd them^ and not the Fattier of our L<trd fefii6 Crorislr^ who is in Heaven,

III. Bijhop Sanderfon in his Oxford PrdeElions dc ^ntiXmtniOjfaith^ as Jolloweih, (The Reader is deftredto fee his whole words that he fay not they aremangiedy or any thing omitted which he would h.ive had put in j and to corfider how far the cafe cj Oaths, and Covenants, Prvm fes or Profefiions is the jame.)

PAge 30, 51. 1. Simpliciry above all things bciccmeth an Oach : 'ihat is. The nature and obliganun of an Oath is fuch, that whucver iluii binci a mfelf by lo facred a bond to do any thing, he may bcajtogeihei held by the Religion cf ax Oath, and lerici-flv from his heart jntetid, and as mMch as in him h eth, di'igeritly endeavour fauhfully to da aii that which he hath piomifed

to

to do, without all crafr, fraud,or ill deceit or difli-mulation. (^Seethe reltthere.)

Page 32 3^,34 Contrary to this fimplicity of an Oath,are two (brts offimulation ; one as to the fcregoing part, which is either antecedent or concomitant with the ^^: of fwearing : of which, though the fjrmer be the worfer, yet neither of them is free from pe'iury, i)4'z//^ feemeth to comprehend both in PfM. 15. and 24. [ H<^ that fweareth not decenfrllj, that 1$, with a miud to <^f-ceive-'—kx\6. He that fweareth to his awn hun^ and chaigeth ;;or] that is, who when he hath bound himlelf by an Oi^h, wi'l rather, even to his own great lo(s,perfoim that wliich he incoRimodioully fwore, than for any temporal commodity violate his faith. —Th(r(e rhine^s the greater part of men now in being, feem to me not to thmk of or not ferioufl''J who for not to fwear wirhouc any amba.o^c prolixly, and in the very words, whatfo-cver is propofed to rhrm, by fuch as ha\ l* power to do them hurt: Yea and think themfelves the only ivjfc mrn, and difdainfully deride rhcir limp'i-city and vain fear, who, leil: they hurt tlieir con-fciences, forlooth, do feek a knot in a rufh, and vex ('or follicit) the for-ns prejcrUed by fich as can profcribe ihem: Aid they fecurely free tljemfelves from all crime and fear of Perjury, and think 'hey have well cared for che'nfelvesi'nd their confri^nces, if when rhey fwear, like the Je-fuits, thev can but any how defrnd themielvcx^by tacite equivocarionsyor mental rc(ervations,or luh-tle forced inrerprerations, and quite alien from rhe words : Or elle afcer they have fworn,can Hnd out fome artiiicia! evafion, as a hole to get our by,as the onf-^y a.'i?y.:'.;i?y, bj which fo to defraud the Oach, Y 3 that

that taking the words, yet the fenfe may be elud*-' ed by fome Sophifm, and all the force of it wholly be enervated. The old Chriftians received not this Theology: The founder Heathens received not this M ,>ral Philofophy : Much otherwife out of them,iaith Atfgufline [ " They are perjured ivho *^ keeping the Words ^ deceive the (Xp£8;aticn of them *^ th<it they five art o~\ And otherwife, faith C/c^>-^j '* ^T:at IS to be k^cpt which is fo fivorn as th: mind '*■ of the Impo[er conceived it (hould be done"] Read the proofs, p. ^^,&cc. i. From many Texts of Scripture: 2. From God's own exam[)le: 3. From the nature of Truth: 4. From the end of an Oath, p. 58. which is the confirmation of a doubtful matter; that is, that of things otherwife uncertain and depending on humane credit, there fhould be h.ui fuch certainty as humane aflBnrs require. For an Oath was inftiruted by God, by force of the L\i^\n of Nature, for a remedv of humane defcds about Truth; that among mortals it (hould bcTfLiths lalt p^arrifon, as ofc as all other kinds of pro jf do fail. But this end would be wholly overthrown, and there could be no certain credit among^ men, if it were free for the fwearer, at his o^^.n arbiierment, what he fpeaketh in words to cjufc belief, bv fome tacite ambi^^,uitv in fwear-ine 5 or afcer he hdth fworn, by finding out fome new, and as it were, polthumous comment fo to difuble i^, as th.ir it fhal! lofe aM its force, and be^utrerlv ineffrd: lal. If either of thefe were law-ftil, an Oath (hould not be the end of firife, but the beginnin;;^, and fhould rather give occafion for new contradictions and frrifes, than end the old ones. Oi)en but this window once, and then what can be thought of fo falfe, for the defence

whereof

[P7]

whereof fome effuge or lurking hole may not be deviled, whereby it may be freed from being a lie. In the mean time, what perver(enels is it that Thac fhc^uld bv difhoneft men be turned into an inftrumenrof deceivinc;, which was inftirured by the moft wife God to be a help to credit (or mens belief of one another? j Vcrilv, unlefs one will rather u(e God's (acred.inftitution to another purpofe,than that to which it vvas inrtitured('wh!ch a godly man will not eafily do) that which is the end of an Oai.h, the fame ought to be the end of the fwearer: And that is, fo to make the hearer TO believe, that he may become more certain and fecure of the Tfurh of thjt which before was doubtful. , Bat he that dilfcmbleth, ftudieth t(^ breed a fa he belief in the hearers, and lb doth not only fuifer another to be deceived (^vhich yet is contrary tp Charley when he may and ougl^t ro hinder it;) but alfl) intendeth to deceive j, vvliicU is not only againft all Jaftice and Hvinefty.v h-vti ic is alfo conjoyned with the grearei't wroRg to God, and contempt of his name. And verily to me fcarce any other fort of Pjrjtpy dorh m.ore diametrically feem to be againit cither the fcope of the third Gommandmenr, or the very words (of not taking the name of God in vain) than that which arifeth from this dilTrnularion. For as the word Vanity doth properly and adequately comprehend all that which is any way falle 5 To in a certain peculiar fort, and moil: properly, that which is fo falfe^s yet to bear a (hew of Truth. ('See the reft)

The fccond which pertainerh to the interpretation of an Oath^ is this, Tba Obligation of aa Oxth is ofjlriUright'-'Thu is of (bjult an interpreta-

Y 4 tion

tion of rights that the words of the Law may not be drawn further than is meet for the fake or favour of any party 5 nor conftrained to ferve any mans faiftor commodity. In a word, ftri[l Rights is not here taken fo as to exclude an interpretation tempered «^/ith tquicv, but to exclude an interpretation of Law (or righr)corrupred by favour(or for any ones fake>—The extreams-are .A Rigid interpretation, and A Favour able--'^ fufi interpretation is the mean between both, which fearcheth after the true and genuine fenfe of the Law, without refped at all to perfons, out of natural equity and jufrice, and from the words themfelves, as they agree with equity and juftice. And if this may be plainly made out in the words themfelves, that it is in every cafe fimply to be retained.-— See the ref>.

P. 45. When I fay that an Oath is o^ftriB rights it is fo to be lindcriTood, that the meaning of the Oath, which is plain enough in the words is al-waies to be held. But where the fenfe is doubtful, every one muii take great heed, left we too much indulge our felves, and our own atfedions 3 and left we grant our Iclves too liberal and lax a licerfe of interprering, that we mav the eafilier get cur felvts out of the bond of the Oath which we are tyed by j and left we faften (or feign) any fenfe on the Oaih raken, or on any part of it, for car own comiiiodity or profits fake, which any o-ther pious and prudent man^ of ^ freer judgment as not intercfted in the caufe, would not eafily draw from the very words themfelves.

The Reafon is twofold 5 one in refped to others^ for fear cf fcandal, left any that is weak, drawn by pur example, think he may do.that which he feeth

us

[P91

US do, though unacquainted with thofe fubtilties,' by vvhich only vvc ufe to defend our felves from the crirfle of Perjury. The other in refpecft of our fel\res, for fear of perjury j which moft grievous crime undoubtedly we commit, if that more benis^n interpretation chance to deceive us, which made us bold to take the Oath. This rea-fon refteth on that general, and molt profitable rule, which bids ds[/« doubtft^I cafes take the fafer fide : 3 But it is the fafer not to fvcar^ wheyi the words of the propofed Oath, according to the common and obvious fenfe of the rvordsj feem to contain fome^ xohat unla^vful in them 5 rather than by a Lax In-terpretatioi (b to foften them for our own ufe, that we may the more fecurely fwear them : Seeing we know that uich an Oaihmay be refufed without danger of perjufy, but we know not that it can be taken without danger or fear of it.

P. 46, 47, 197. Yet we mult take heed that this friEi interpretation turn not into a Rigid one---of common right thefe exceptions and conditions (of promilfory Oathslare ever underftood: l^r. If God permit : 2. Saving the R^oj^t of other Sk And, as jar as is lawfrl -, faving the Right of S^pe-riours : 3. Thingsjianding as they dj^ or in ttoe fame fiate : yls far as I am ahle^ ^C.*]

P. 49. But if any admit more dubious exceptions-he boldly and rafhiy »emoveth God's boundaries of an Oatlij and openeth a wide door to all kind of Perjury.

P. 193. The third Cafe is, when one impofeth an Oath of an ambiguous (enfe. only requiring that thoie words be fworn, permitti'^g the IWcarer ro underftand the words in what fenfe he wilj: I f y, it muft defervedly be fufptcfctd that an Oath

QiTcred on fuch a coodirion hath fbme latent ill deceir, and therefore is to be refdfed by a pious and ()rudcnr minj'^c to me feemeth to bedifallow-cd for three cjufes: i. In refpe't to the Oath it Iclt/n which Truth is hrft required : But a fpeech of inderinicean-i atnbigaous fenfe before diftincftion mide, is no true propofition ; yea, no propoficion at all; when a propodcion, as Boys know, fhould fignitie trurh or fallhood without ambiguity, a. In refpedb of him to whom we fwear: For the prope? end of an Oath is, that he to whom it is mide hive fV^? cercainty of a thing before uncertain. 3. In refpe'^t to the fwearer himfelf, who if he take an O^rh in ruchcondicion,prepareth either a r(;andal fo" his neighboiK, or a fnare for b^Klirelf For feh collufion cannot be imagined to look aay other way, than either to draw others by oarexapfjle to take the fame Oath (though with a re!u(5tinc confcicnce) which is to fcandalize our i>eig>:>our : or that fomewhat e)fe be after required of us to be done bv virtue of chat Oath, which is eitheruiilavvful, orincommodioasj which is to lay a fn ire for our felves. Let a wife man therefore take heed that he iulfer noc himfelf to be im^))red.on by thefe Arcs 5 or !ei> he fo much value the favour or feir of any other man, as tQ fvallow the bnic when he knovV:=ch that the hook is under ic. Verily, that all may be rightly done when voLi f^vear, it is expedient that all parties be clearlv agreed'->f the feme of the words that arc interelTed in the matter; which by the Antients was called [^Li^'jUo jiirare'\

Scls t:imen^ & Ucjuid-t )HYAtus dic^re foffes. And in the old form, he that impofed the Oath was wont to fay to the fwearer [ ^^z ds re pet?

Hqnida

[?^0

Mquido jutes] (that is, [Of Vfhich I require thee t9 fwfar plainly J]

P. ^j, 5-6. The qucftion. Whether this cr that Oath be laivfrd ? much dilfercih from zhis,[ivhaher this or that O.ith bind?'] For though it be ccrtaia that we ought not to take the Oath, which we J^now that we ought not to keep j yet it may come to pafy, and often doth, that we ought to perform that which we ought not to have taken. Jojhttas Covenant with the Gibeomtes, is a moft clear example of this. -■ An Oath may be (aid to be unlawful two waics; either as to the matter fvorn, or as to the Adt of /wearing. An Oath unlawful as to the matter fworn, bindeth not at all. An Oath unlawful in refped to ihe Ad: i>f /wearing, bindeth, unlefs otherwaies hindered.

P. 74, 7j. A thing lawful in it felf may be unlawful by accident:--as by the errour of the fwearer, or the ill etfect of the thing fworn. The third Cafe is, IVhe^i one promi/eth by an Oath to do /omewhat perhaps lawful in. it [elf, which yet he thtnketh unlawful , or at kajjr fareth left it be nop lawful : As if any one before rhcfe times, admitted to an Ecclefialtical Bt-ntfice, had promi/ed to ob-f^rve in Publick Worfhip all the Rites commanded by the Ecclefiaftical Laws, as the Surplice, tlie (Ign of the Crofs at the facred Font, kneeling ;n receiving the Sacrament, and luch I ke, which yet by fome light prejudice he thought were fuperftitious and Popi(h. The queftion is, Wtjat obligation thrr^ IS in this ca/e f I (^y, i. Such an Oath car.noi be taken during fuch errour, without pjievous fin* For he finneth grievoufly that finneth againll: his confcience, though erroneor.s. For v>hen the Judgment of the" Intellc<!i is every ones neareft

Rale

[n^i

Rule of a(flion, the will, if it follow not^tbat judgment failing fr-^.iii irs Rule, mult needs be carried into fin. It's a comrrvon faying, [//- that doth a-gatnjl his Confcience^ bHildeth to H-li ] Verily he that fweareth what he thinketh unlawful, would fwear if it were indeed nnl^wfulj 6r that becometh unlawful to him thar is liwfuj to another 5 as the Apoftle judgeth, Rom. 14. 14. —2. J/ay^ ffich an Oath doth not bind— Becaule an Oath cannot take away a former obligation, nor induce another obligation conrrary to it. Bnt that Oath which is taken againft the didate of confcience, had a former obligation arifing from that didate. For the didate of confcience, whether right or erroneous, alwaies ebligeth, at leaft nor to ad againft it. But a following Oath cannot remove that obligation, but is it felf invalid, and lofeth its obliging force% 3. But if the fwearer after better taught, do fee and correct his errour, the Oath which bound him not before, beginneth then to bind him.

P. 77. Other Cafes there are of things by Accident unlawful, by reafjn of ill eifeds of the thing itfcif 5 as it mav be a hinderer of a greater £!;ood, or a caufe, at leaft an occafion of evil.—-The fourth Cafe is, when the thing fworn feemeth unlawful, as hindering rhe eiFed of f3me antecedent good, as of a Vow or Promife made before : As if one that had before-hand bound hirafelf to feme work of Piety or Charity, after take an Oath that hindereth the fulfilling of the former Vow. As if one that vowed to give half his gain weekly to the poor, fhall after fwear to give it all to the war:—' This cafe:hathno difficulty; I phinly anfwer,— fuch m Oath is neither lawful nor obligatorvjbecaufe that the former obligation,

whence-

V^hencefoever contra^ed, whether by Covenant^ or by Vow, or by barePromife, or by mcer Office (or Duty) remaineih valid, atid puts a bar to every following contrary adt. —

(Redd Fral, 4. § 11,12,13,14.15-. what he faith for ihc obligation, i Of l[^ontaneous Oaths5 2. Of Oarhs cauftd by fraud ; 3. Or by fear extorted 5 4. Even of Oaths to Robbers.)

P. no. 3. He that ruktth an Oath impofedby, one that had no juft authority, but not otherwife vicious, is bound to perform what he (wore.

(Read ['. i75,&'c. what he faith at large againft equivocation, Itretchin^ refervations, as o[)ening the door to all lying and perjury, and fruftrating the end of Oaths)

P. 19J. Of the latitude and extent of an Oath, How jar the juje is to be meafured by ihifcope * : As wtien the C^ufe * ^s of Affent of the Oath was particular, but ^j^e ui^. ^f the the words are general, e.g. The Liturgy, &c. Popes Uiurpation was the Caufe of the Oath of the Kings Suprc macy: — But the words of the Oath ib afierr the Kings Supremacy, as exclude all oibeis as well af the Pope firom ex-crcifing fupreme Power in this Kingdom : ^rijiv. Such an Oath cbligeth as to the words ihemfelves in their utmoft latnude : The Pveafon is, becaufe the intention of the Law, though made on a particular occafion, is general, to hinder all incom-modities of the fame kind for the 'future.—-As Lawyers fetch not the fenfe of Laws from the Proem_, but from the body of the Statute, fb we muft judge of the juft interpretation of an Oath, not by the promiftd recognition, or other preface, but by the body of the Oath it felf.

P. 2C8,

P 2o8/Hc is^alwaies perjured that intencf-erb not what he promilcd : but he is not alwaies pLTJured that performeth not what he proniired# (The bond being diflolved.)

P. 227. Vows made to God, as a party, cannot be related by man (though men may give away their own.)

If you iwenr for the fake of another, as to his •honour, obedience, profit,or other good,the Oath bindeth not^ unlefs he for whom you fwear, take it as acceptable and firm.

P. 242. Cond. 4. It is a grievous fin to impofe on Oarh unduly, on another. As i. An Oath not ftablifhed by Law or Cufi:om, 6.'c. 2. An Oath that is repugnant, or in the fenfe that the words hold forth in the common ufe of fptA'm^, f emeth repugnant to any Oath by him formerly lawfully taken. 3. They that conftrain men ro fwear to a thing unlawful, as againft out duty to God, or our Superiours, or the Laws of the Kingdom, or a-gainft good manners, or that which is otherwife difhoneft. and may not be kept. 4. He who impo-feth an Oath of ambiguous fenfe, or any way captious 5 to enfnare the confcience, -life, liberty or fortune of his neighbour. 5-. He that without necefl]rv, by fear compelleth, or by Authority impelleth, or by counfel, example, fraud, or other artifice or reafbn induceth another to fwear, who he knowech virill fwear againft the judgment of his confcience. I would all men in great power would remember how filthy a charad:er feroham branded his own confcience, fame and name Vvith, that made Ifrael to fm : and how greatly they . provoke God's pjeat wrath .againft rhemfelves,that abufe their power to other mens ruine, which

God

God gave them for edification, and not for de-ftrudion.

P. 243. Concl. 5. An offered Oath is not to be taken with a reluctant or doubting confcience : I. Becaufe what is not of faith is fin. 2. B'-Cjufe we muft fwear in )udgmenr, which he dorh ^ot that fweareth againft his conlciences judgment. 3. Becaufe this is done for fome temporal commodity, or to avoid Tome Io(.^, or obtain fome gain, or to get fjme mans favour, or fuch like : But how unworthy of a Chriftian is it, to fet God behind the World, Heaven behind Earth, tlu Soul behind the £odv, eternal joy behind rernjioral gain, the hope of the life to come behind prefenc cafe, inward peace behind outward I 4. Becaufe he that fo fweareth evidently expofeth himlelf to the danger of Perjury ( a moi't heinous fin. ) For he that for hope or fear of any temporal ccmmcdity or difcommodity can be induced to (Vear that which he ought nor, it is fcarce credible hut he may by the like hope or fear be drawn from doing what he fwore. And PERJURY w^as by the very heathens accounted one of thofe moft heinous fins, which they believed would bring the wrath of the Gods not only on the guilty, but on their pofterity, yea on whole nations, much more is in to be feared of us, w':o worfhip that one true God, who hath folemnly profdfed that he will not hold iiim guiltlefs that raketh his rane in vain. Left, while which way ever we look we lee fiich a great arid luxuriant crop ofObthsand Feriur}', even already white to the Harvelt, God the molt righteous judge fhould quickly put in the fickle, utterly to cut down fo perfidious and profane a nation. We have long felt that ci.r moft merciful

Father

Father is angry, and that the infinite patience of God is turned into fury, being infinitely wronged, and ( if I may Co fav ) overcome. It is not eafy to fay, for which fins this chiefly is, when all fins are very great. But verily he that will ferioufly think, fince God hath begun to fcourge us by a neerer rod, how we have not grieved for thefe grievous fins of fwearing and perjury, yea how greatly on one fide is increafed, the unbridled and tinpunifhed licence of fwearing and blafpheming, and on the other fide the fuul hypocrifie of for-fwearing on pretence of religion -, it can fcurce be, but that of fcremy will come into his mind , Becaufe of Oaths the land wournsth. Thefe things being fo neer, Fathers and Brethren, we that are here and all others that wifh well to the nub^ick peace of the Kingdom and Church.and the private peace of their own hearts and confciences, mult be intreat?d that they firft carefully beware of the name of God, and the crime of violated fidelity, and wholly avoid^unnecefiary Oaths,and conliantly refufe thofe that are unduely imp ^fed i^'or offered ) by others; and fulfill thofe faithfully that are duly and rightly taken by our felves -, and then that as much as we are able, we ftrenuoufiy reftrain the liberty of finning in others 5 and that we pray to our moft Good and Great God continually that,be-ing taught by his fcourge, and admoniflied, and humbled under his mighty hand, we fly to his mercy, acknowledge hi-: jultice, implore his grace, for the pardon of our fins^ the amendment of our lives, and the fafety of ourlouls, by and for the merits of our Lord JcfusChrilt; To whom wirh the Father, and the Sj irit, the Three one-Omnipotent God be Kingdom, Power^ and Glory for ever. ^fffstJi Its

[3 37]

It's like Dr. S.mderfan had fome fpccial eye to the Scots Covcnanr 5 but doubtlcfs he made not any new orfingular Dodrine for that end, which will not hold true in all cafes by h'.mdefcribed.

Mr. Rich. HoUlngx^forth in a bte Plea for the Church of E-^latjd^ vehemently urging the execution of the Laws agaihtl Nonconformilts, faith Page 71. [i. Thereby (by Per jury j the copfcienceof the Mihijter is dehdkched, and he rhereby made ve^ ry unfit to give thofe tnflrullions^ andivholfom comifel to the people that otherwip he might do : For all wilffdfins, efpecially fuch a Notorio^^s one as Per juryy hardens a mans mir^d, and divefis htm, till repented of J of all the necefjary and ufful infnences and affi^ fiances of Gods good fpirtty and ma^th him carelcf^ as of his own^jo of the fouls of others : ^nd a man fo eafily enfnared by fpich a fin, is eafly tndMC^d by any ttmptation to a ne^^leVv of thofe duties which his Office calls for , and a remifs performance of thofe Ordinances which were defigned and commanded onpur-pnfe to reform and infitutJ the people.

And page 73. \fJ'hey mufl be accountable at the lafi dajy not only jor their own fin, but for that very ■ fin of Per juryy which the vicious Frnfi is gkilty of: For he that inviteth a man to a (in, is reckoned as if he had committed the fin himflf]

What then would become of me, if I undertook to jultifie the Perjury of multitudes ?—3 ea, if al-fo I did by Prefs and Preaching, earneitly prels Magiftrares to execute the Laws upon many hundreds of Chrifts Minifters, becaufc they dare not venture on that which they fear (on fuch reafons as are here rendred) to be a participation of many

Z thou-

C3 381

thoufard Perjuries, nor on the heinous facriledge of deierting their facred fnndion, and encouraging neer two choufand filenced Minilters to do the likebv my example, befides many other feared fins: It 1 vvere the man that for this did plead and beg thu th?y might be laid in Gaols with rogues, and pay fourty pound a fermon and be baniihed five miles from all C^-rporations &:c. and all this as nectflary to the Church and as for God, fathering it all on him who is the God of Truth and Love 5 and pretftnding that there is no need of their Miniltry, bccaufe that I and fuchasl^do better perform all that office againft ignorance, ungod-linefsand poperv without them, Sec. How could I expect re'^ard when 1 preached againft the fms of others? Or with what face could I do it ? When my fin ft all be opened to me, muft I not with Orrgen after • his fall, inftead of preaching, (hut the book, and vreep, remembring Pfai 50. 16,17. and the dreadful third Commandment ; and tremble when I thought of death and judgment ? For a ^fudas in Chrifts fjixiilv fmneth at a dearer rare than ftrangers, and will quickly find his gain too hot to hold, and thofe that hired him to be woful Comforters, who will turn him off with a [_fie thopi to that, ]

Ohj. Fewer words might ferve.

Arjf Nondum fatu dtcitu^^ dum non fat is difcitur,

Ncc pMicis dicendiim eft, qmd paucis non difcen^

dam efi.

n?9]

f While I long wondered that I could not fee wh«nr«<tisfied both zU rh.> Learned Convc;c?tfon, and th. ParJijinent, for ^hr trttth cftt.e RhU m the Liturgy to find out Eajier day for evtr^ v^hirh is contrary to our Almanack?, and we mull all be filtnced (and ruinfd for Pvcach n^) unlcfs wr pro-fefs that we Ajfent to it. 1 met wirh no Confor-ni'ft rhat gave me any orher rarisf3<n:i()n, than to re^er me to Dr. VelU Bock : And meeting Mm happiN-, I craved his information; and chr grave, leariH 0, honert DocHior was fo flir from making me a Conformi(t, that he profc (led the paflage now is indefenfible.j

I was lately a(Taulted with this, as the ftrongeft Argument fjr Conformity \JDslibcrate iymgisno fin^ but a dyjy when it doth yhj harm but a neceffary good', As by a Phyficlan to jave his patientjor to fave a mans life much more to fave forth by preaching.

Anf, This cafe reqnirerh a longer anfw'er than I have here room for: Briefly. i.God beft knowcth : who is wifefi: and meeteft to Govern the world, for the good of all 5 and he forbids it. 2. This principle believed would make all men untrufiy to each orher, while every man would-hink he bad reafon to lie, when his 'nrfreit required it; and untruftinefs overthroweih all humane polities, focietiesand converfe. and fo would do a thoufan^ fold more harm to Kings, Subj.ds and all, than the faving ot a mans life '-vould compenfare. 3. Its hypocrifie to fin mv ftlf that I may preach againft fm in others, 4. The Church of Gcd is againft this dodrine,^- HithersiAnd (he beft cafuifts have copioufly cdrfuted it, rhor^h fome Jefuirts are more lax, and ufe to ferve their intereft by it.

5'. Ar If aft,methihks that where Jifnites ijing is cry-ed do'vr, men (l^ould not judv^e tny fearing a lie, a crime char rendrcrh me intolerable in the Miniftrv, and my preaching with ^ut it to deierve a Gaol and utter ruine ; and the fc^me to reer 2000 othersjthe fllencing of whom wj|| one day \)roxt no indifferent thing: AnA they that think it harmlefs j)ublick!y, Miriifterially upon deliberation to profefs a falf-hood, may Oio'-tly think it a duty to fWear it: B't Ibelieverh.n God will not hold that perfon. Church or Kingdom gniltlefs, which taketh his name in vain :f^e Dr. Hammonds Catechifm on the 3. Commandment,

F INIS.

ERRATA'S:

TH E fmaller literary miftakes arc left to thy oWn ingenuity, the grofler errours of the Prefs, thou arc delired thus tocorred:.

Epift. p. y. I. 24- for urge.T. argue, p. lo. for Prefixed^ r. affixed,!^. 11, 1.4. tor our, r. one, li^. r. j^ Chrijttai/, p. 32. ].i. for molUfie, r. TJullifie^^.^o.L 21. r,07ietPill, p.55.1.20. r. communion, p.63.1.4. r. Ponttct, p. 64.1.51.^ TheodoJjuSg p. 75.I.26.for ^/j^ri-j r.f/^^w,p.88.1.2o.r.///? wo/,p. 97.1. 25-. r.formaiiy,lp.^ 9'l-^5'- foj^ **" accej)iabie,T. uncaj)ab.c,^. i®2.-1.8.r./;e//,p.l I9.l-I.f0r ccnfidering^ r. concernedm,^, 126. 1.1 ^.r.JaidtJoey,^. i io.\.6.forfu/pe?fJion, r.fnfpicior, p. i j^.-1.5-.for his,x.theiry^. I j/. 1.13.for <j?2jy.r./7w,p. 15-9.1.16. ^e/e Wjrf?,p. i6o.l.9o.r. thacTHIS js, p. 162.1.26. r.uefnuil^i^, 187.1.1- Y.jame, 1 iq. ^c/<7 wtr^^p.203.1.25". r.HaL?, p.205. from «'e M/^e, and 2o6,and 2071 are all mifplaccd,p.224, 1, laft, forfiparming, r.jwenring, p. 229.1.2l.r. 97. n. 238. for FIRE, r. PLAGUE.p. 265.1 i ^ r. nwuld not,] 24. for ahoiit, r.^?^"z;6,p.269.1.2 3.for/:7'?rjr.^oj,p.272.1.2.for fLit, r. the,l'^.de/e the, p. 286.1. y. {ovyet,v.y''a, p.288.1.28.for /iffureth,r.ajerteth, p. 161.1' 8 r. flcnilumum, p. 248. \.%. for 1660,r. 1661.P.289.1.23.r. ^ct;:/;?^/' ow, p. 298.1.2.r. J{egi^^ p, 3 3 3.1 penult, x.prcmifed. Many more a re left to the Readers ingenuity.

A Ciitahgue oflBooh Trinted for,

or fol^ iy Ben], A!fop, at the

Ang'l and Bible over agamjl

the Stocks-Market.

l,Mp/fJE: Compleat Englfh Scholar \ in f 1 Spelling, Reading and WritingjBy JE. Toung^ Schoolmafter of London*

2. Jacohs "Ladder : Or The Devout Souls "lAfcenfionto Heaven^ By fo-. Hall^ late Bijhop of Norwich,

3. Divine Confolations againft the Fear of Death', Ev fohn Gerrard , Author of the Meditations.

4. Divine Love : Or The willingnefs of ^efm Chnfl tofave fnners j By F, I\

5. Tfje JSfonconformifls Flea for Feace : Or ^n Account of their judgment 5 By R, Baxter,

6. Mellm Inquirendum : Or an Anfwer to the Sober Enquiry.