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THE

PREFACE;

To the Honourable and Reverend Dr. George Morley, late Lord Bifhop of Worcefler j and now of Wmchejler: and Dr. <Peter Gunning }

■ Lord Bifhop of Ely.

T is now about eighteen years

fince you and many others were

appointed by his Majefties com-

miffion with divers of us who

defired fbrne Reformation of the

Church Difcipline and worfhip, to confi-

der what Alterations of the Liturgy were ne-

A 2 ctfary

The Preface.

ctffary and expedient for the fat is faction of tender confeiences, and the rejloring and continuance of peace and, Unity to the Churches under his Majefties protection and government. His Majefties Gracious Declaration about Ecclefiajli-cd Affairs, had before fhewed fb much of his Wifdome and care to attain this Unity, as we thought hadalmoft done the cure ; the differences about Church Government and moft of the reft being thereby as we hoped fairly ended: As (with the help of the Reverend Dr. Sparrow now BifTiop of AV-wich, and Dr. Pier [on rlow Bifhopof Chefier) you maintained that no Alteration was necejfa-ry to thef ends, lb I with others endeavoured to prove the contrary: But fince > the faid Declaration being dead, fuch Alterations were made as greatly increafed our Impoffi-bility of Conforming : we never treated with you for Presbyterian Government, or Independent, but for Unity and peace ; Nor did we herein offer you any worfe than Anh-bifhop Ufhers Form of the Primitive Epifcopal Go-vernment, ( which I had declared my judgement of before in print ) ; And I never heard of the name of Epifcopal Presbyterians, or Presbyterian Archbifhops till or late. And we thankfully accepted much lefs than that for/v, as granted in his Majefties forefaid Declaration. As I doubt not but you ftili

think

The Preface.

think that your way was beft for the healing of the Church and Land; fb I know that I have greatly incurred both your diC pleafiires for what I have faid and done againft your way. One of you fhewed it in a Printed Letter long ago, which when I had anfwered I caft that afide for Peace, (believing that the opening of fbmany mi-ftakes in matter of flift, would not be ea-fily born: ) The other of you fince told me, that be would Petition authority that ive might- be compelled to give our Reafotis ; as if we kept up a Schifni and would not tell why! I rejoiced at the motion, and offer-ed to beg leave on my knees to do it. Since then your Mr. Walton in his Life of Bi-fhop Sanderfon hath called me by name to remember our debate aforefaid. I know not of any two men living, that I am now more obliged to give an account to of my continued diffent, than unto you. My judgement is not in my own power nor in yours. Many are dead who were in that confutation: You and I by Gods great mercy are yet alive, and may review our actions before we come to the Bar of God, which is like to be fpeedily tome, and to you it cannot be far off, efpe-cially to the elder of you; fb that I fup-pofe that all three of us are really beyond A i the

The Preface.

the motives of any perfonal worldly inte-reft: what is this world to us who are taking our farewel of it for ever ? All. the doubt then remaining is, whether your terms or[ thofe defired hy tx , are the true way of. Love and Concord ? and which are the true caufes of Schifins , and the attendant evils.

I doubt not but you ftill think that the good which you have done doth far weigh down all the direft and accidental hurt. What that Good is, you know better than I: Dr. Heylw in the Life of Arch-Bifhop Laud tells us whatfbme accounted then moft defirable; And how much more defirable it is to open the Church doors fb wide as that moderate Loyal Romanifts may come in ? as they did in Queen Elizabeths firft years, and to reconcile them by nearer approaches or conceflions, rather than to go further from them to unite with a few in-confiderable Puritans, whofe principles are againft the Power and Wealth of the Church, we have often heard from others: As alfo that the ejection of the near two thoufand non-conforming Minifters, was the Churches deliverance from them that w r ould have done more hurt within, than they can do without. The converted Prieft Mr. Smith , In his Narrative of the Popifh Plo^ dedicated

to

to the King, nameth more reafbns, which I will not name, which fbme were mo-vedby.

For my part, as with fear I forefaw, lb with grief I fee , fb many hundred Mini-fters under the reftraints and penalties which you know of, of whom I have better thoughts than you have : believing from my heart, by the acquaintance which I have had with very many, that notwith-flanding the faulty former anions of fome few of them, and the unjuftifiable fcruples of others, you cannot name that Nation under heaven out of our Kings Dominions, which hath this day 16 many Mi-nifters, more found in do&rine, heart and life, and liker to further mens falvation, than thofe that in Englmd have been^filen-ced and call out. Name that countrey if you can ! And I believe that Chrift hath given us no fupernumeraries of fiich ufe-fulmen; but if all faithful Minifters Confor-miils and Non-conformifts were employed and encouraged, they would be ftill too few to do the work upon the ignorant, ungodly and vicious which is to be done. And considering how many fouls a faithful Minifter may hope to edifie and fave, I confider then how many thoufands are like to be lofers where fiich are loft and A 4 want-

The Prefate,

wanting. It grieveth ray foul to fee what advantage Satan hath got in England , againft that Christian Love which is the lite and charafter of Chrifts difciples , and to caufe wrath, envy, hatred and ftrife, when God faith, He that hateth his brother is a murderer, and no murderer hath eternal life tn him y i Job. 3. i <>. It grieveth me to fee preachers againft preachers, and Churches againft (Churches, and in Prefs and Pulpit, Learning and Oratory imployed to render brethren odious, and keep up a heart war a-gainft each other, and all this (O fearful ) as in the name of Chrift, and as for thefafe-ty of the Church and Kingdorne. To fee families againft families, and father againft fon, and as Guelphes and Gibtlrms Cities and Countreys in their ordinary difcourfes (at the leaft ) accufing, contemning , and reproaching one another ! It grieveth me to think how much fir ft the honour, and then the fuccefs of the Mmiftry on both iidcs is hereby hindered, and what temptations fbme have to further injuries which I am loth to name: And how by all this the wicked and Infidels are hardened, the weak are fcandalized, the Papifts are encouraged to defpife us all, and many turn to them, fcandalized bv our difcord, fects are advantaged, the Church and Kingdome by divi-

fions

The Preface.

fions weakened, and the King denyed the comfort which he might have in a loving, united and concordant people.

I believe that you diflike all this as well as I: All the queftion hath been and ftill is, which is the true way of Cure. And one would think that i. the nature of the thing, and 2. the experience of all the Chriftian world, 3. and our own new'experience thefe leventeen or eighteen years, might refbive men of lower parts than ours ! Is there no better way to the Churches concord, than that which muft caft out either fuch men z&you or /, and that fb many? Can a wife Phyficion ( a true Peace-maker ) find out no remedy which may better avoid the forefaid evils ? O what a lofs had England in the removal of fuch heal-ing men , as Bifhop Vfher , Hall , Dave-mnt$ Broxvnrig^ &c. Far was I and am I from liking any former injury to fuch men, by Covenant or abufe. But it hath been ever the juft milery of the perfecutors of worthy men, to have the itone fly back on their own heads, and to be themfelves undone by ftriving to undo others, while they firfl: make, and then ftir up a multitude of enemies for their own defence, who elfe would be friends and live in peace.

lam

. Jj am fully perfwaded that in this book I have told you a righter way of Chrifti-an Church concord; more divine, fiire, harmlefs, and comprehenfive, fitted by Chrift himfelf, to the intereft of all good men, yea of the Church and all the world. I offer it firft to you, that you and pofte-rity may lee what it was that I defired ; and that if I here err you will faithfully deteft my errour, that I may repent before I die, and may leave behind me the recantation of this and all my other mi-flakes and mifcarriages, as I intend to do upon juft conviction. But do it quickly or elfe I am not like to fee it : And I pur-pofe not to provoke you by any confutation, but to improve your evidence for my

And to anfwer the earnefl: demand of our Reafbns by you the Lord Bifhop of Eli , I have alfb published an Hiftorical Narrative of our cafe and judgement in another Book called, The Non-conformifls Plea for Peace.

If ( much contrary to my expectation ) you fhouid be convinced that Theft Terms of Vwty Wd Concord, are righter than thofe which von (above all men that I know) have cvf.equally helpt to bring us under, I Irjmbly crave that you will life as much

earneft-

The Preface.

earneftnefs and diligence to procure the Churches concord by promoting them,as you did for that which you then thought lighter. I have here opened thole reafbns which made me believe that the fourteenth and fifteenth Chapter to the Romans decideth our contro-verfie; and is to be underftood as I then maintained.

If it prove the neceffary Truth which is here offered you, I befeech you fee that prejudice refill it not. It would be a happy work could we procure the reviving of Chriftian Lov^, Unity and Concord, that all Chrifts fervants might ft rive together for the hallowing of Gods name , the promoting of his KJngdome and the doing of his will with Love and Concord as // is done in Heaven. And when inftead of worldly wealth aiijd grandure we are contented with our daily bread, and inftead of cruelty to the innocent or weak, we bewail our own fins , and forbear and forgive one another, and inftead of tempting men to the evil of wrath, and making battering Cannons and tearing engines of Schifm, \Ve ceafe to be over-wife in our own conceits, and to judge, defpife and mine others, then we ftiall be in a hopeful way to this : we (hall then receive him that is weak even in the faith, (much more about our leflcr masters ) even as

Chrift

The Preface.

Chrift received us, and not to doubtful difputations ; and he that pleafeth God by that in which his Kingdome doth confift, will be alfo approved by us ; and we fhall better learn what that meaneth, I will have mercy and not facrifice, and that none of our Church power is given for deftru&ion but for edification ; and fb we fhall not condemn the guiltlefs, nor finite the Shepherds and fcatter the ijocks, and then hunt them about as Schifmaticks, and fee the mote of diflent from a formality, ceremony or word, in their eye, while we fee not this great beam in our own. How joyfully fhould we die, might we leave behind us by our endeavours a healed Church and Nation, and fee firft this defired unity, which would be the ftrength, eafe and jcTy of Minifters and people, King and Subjects, and a hopeful pattern to the divided Churches a-broad to imitate. If you will not contribute your help hereto, thofe will who fhall have the honour and comfort of being the blefled inftruments of our concord, it God have fb much mercy for us.

I once more repeat to you the pacificators old defpifed words,

si

The Preface.

Si in Neceffarits fit VnitM ; in non-neceffariis Libert ar, InutriJq;Ckxrit<i$, optimo certe loco effent res noftrx.

Pardon this freedome, and accept this Account of the reafbns of all his former and later diflent from you? judgement, words and way, to

Tour unfeigned, xvtll-mlltr^

Nov. !$»

1679.

Richard Baxter.

A

•o <5^ 'T -1 'Jr. <5r '3s <3f> <3r' w- " cifr J£ * <3r <?.■ ^r <Jr, & ," " : ^

A

Premonition.

Reader,

UPon the review of this book I find fome things, which may be to fome an occafwn of offence, if this premonition prevent it not.

L Some may think when I fay [Diocefan Prelacy, Arch Bi\hops and Patriarchs are not to be made neceffary to Univerfal, or fubor-dinate Church Concord, as bang uneatable terms or means thereof] that I fpeak againfl the Lawfulnefs of all Epifcopacy, when Ifpzafc but againfl fitch neceffity of that fort. IQww therefore 1. that I meddle not w/th the que fl ion , Whether every particular Church ( of Pa/lor , and people affociate for perfonal Church Communion, fucb as Ignatius defer ibeth) fljould

have

The Premonition.

have a BijJjop with his Presbyters and Deacons.

2. Nor with the quejlion whether theft jhould have Arch-Bifoops overthem y as fuccejjours to the Apofiolical and other general Overfeers of the fir (I age y in the ordinary continued parts of their office.

3. Nor whether Patriarchs, Diocefans and Lay Chancellours as officers of the Kjngj exer-afwg under him fitch Government of the Church as belongeth to Kjngs ( according to our Oath of Supremacy ) be lawful^ to which infuch exercife all ftbjects mufr for Confcience fafo

fubrnit.

4. Nor whether it was well done ( or of Divine appointment*) that about temporal matters as well as Church Controversies , the Bi-(hops were chofen arbitrators by the ancient Chriftians , and fo did that which Chriftian Magi fir ates now mufi do y till upon the conver-jion of Princes and States the faid Power of externals circa &qt2l fell into their hands.

5. Nor yet if Diocefans become the fole Bi-fbeps ( infimi ordinis) over many hundred Parifjjcs, all the Bijfjops and Parifb Churches under them being put down , and turned into Curates and Chapels (partes ccclefiae infirm; fpeciei), whether a Mimjler and every Subject ought yet to live quietly and peaceably under tb:m. It is none ofthefethat are the queftions nhich I decide, JI It*

The Premonition.

II. In my confutation of Mr. Dodwell^ fome may miflake me y /u if I denied that our Religion bad come down to us by a continued fuccejfion from the Apofiles? or that the mini fie-rial office in fpecie, or that the Vmverfal Church had ever been without a trice Minijlrv or Religion: I have proved where our Church was in all ages before Luther, in my ficond book agamfl Johnfbn alias Terret: Nor do I fay what I do, to avoid deriving our Minijleri-d fuccefjion from Rome: For Hiftory puts me out of djubt \ that the multitude of uncap able Popes and Sch/fns will prove a far greater interruption of Canonical and Legitimate faccefjion At Rome, than can be proved of England, and perhaps than hath happened to almojt any other Church in the world. And I am fully fit is fie Jy that the prefent Church of England as Natio-' nal, deriveth its fuccejfion from the ancient Brittijh and Scottijh Church > and no? from Rome ; and that Chrifiiamty was the Religion of England long before Gregory, or Augu-ftine the Monks days ; and that notwithfland-ing Gildas his fmart reproofs^ when the Brit-tijh and ScottijJj Clergy and people difclaimed all obedience to the Pope, and would not Jo much as eat or lodge in the fame houfe with Gregory 7 ^ Clergy , the perfons were better, or ^at leajjk their doctrine and Religion more found?

£<0 thin

The Premonition.

than that which Rome did afterwards, obtrude. And as the blood of this nation though called English\ xvillupon juf confideration be found to' be-twenty, if not an hundred fold, more Brit-tifh than either Roman, Saxon or Normaq, Jo the Ordination of the Biflops is derived Jo much more from the Brktains and Scots than fromRomzyis that AuguiHne the Monks fuccef fours were afterward almofl quite extjnff y onl\ one Wini a Simonift being left in anno 66$. the refi of the Bijhops being all of Brittifb ordination : All which with much more of great importance isfo fully proved {after Ufher) byM. J. Jones of Ofweftree /4*e Chaplain to the Duke of. h York, in an excellent Hi floricalTreati/e hereof called [ Of the Heart and its right Soyeraign ] that 1 am firry that book is no more commonly bought and read.

But withal I miijl fay that this oar certain fucceffion difproveth tbePapiftsand Mr. Dod-wells plea , for the neceffity of their fort oj Epifcopal Canonical uninterrupted fmcpfj^m\ For (as the Bijhops of Denmark have they fucceffion but from Bugenhagius Pomeranu x "Presbyter his ordination r fo ) Ajdan .and Fi nan that came from Scotland out ofColnm b&nus Monaftery y mre^no Bifhops -#s BedaJ^ % others fully te/l/fe: And after Beda and others j, . Mr. Jones hath cleared it, that.it i?& not oni \ the Northern Bifhops that were, or dm tied by A:

da

/

The Premonitipn.

wand Finan and Dhuma, but that the Z>;-Ijops of the whole land hadrthtir ordinal ton ac+ ''ived from them and fuch : ju they , and tk vhom they ordained: fo that the deny:??* of 'he Validity of the Ordination by Preibytfrs \ %aktth the fuccefjion of the Epifcopal Church of England; and proveth it on thdt Jappofiti-w y interrupted : And if they derive it from Rome, it wiHbe as much fhaken*

III. In perufall fnd that I have more than iHce mentionedfo?ne things in - this treatife y "an?-h he repetition may be an offenfe to forne: -To rhichlfay, \ s That this is nftal in controver-* *ksj where feveral objections and occafwns'.csJl r cr the fame material anfwer. 2. But 1 confefs it is the effect of my haft and weaknel?; tynd H is my judgement while I think that I write m veed/efs books, that I fhould rather write any Sne that is truly ufeful with fuch imperfections of manner and ftyle as only fo far df^'acc *hc author , than for want of time^ to leave it undonej to the lofs of others : But if it be freed-[els, it is a greater fault to write it, than to write it no more accurately.

My detr friend y and judicious brother Mr /John Corbet t hath newly puhlifhed afmall \book to the fame pxrpofe with this y of the true ftate of Religion and lntereft of the Church, with a difcourfe of Schlim, winch I commend

&

C 2]

and moll zealous members, ftill cryed out aloud for pity and help, I had not chofen this fubjeft at this time. But after the complaints, and exhortations and tears ofthewifelt and belt menlincethe days of Chnft, after the long miferies ol the Church and the long and coftly experience of all ages,the deftroying Spirit of divifion ftill poflelfeth the moft,and maketh fome of the poffefled to rage and foam & tear themfelves and all tnat are in their power 5 it haunt-cth the holy alTemblies and difquieteth the lovers of unity and peace^and by the fcandals which it raifeth it frighteneth children and unliable perfons out of their/eligion and their wits., And therefore after the many books which 1 have written for Vnity y Love and Peace , and the many years preaching; and praying to that end, I find it yet as neceffary as ever to Preach on the fame Subject, and to recite^ the fame things, and while I am in this Taberna-* cle which I mult fcortly put off, to ftir you up, that after my deceafe you may have it inremenu brance ( 2 Pet. 1. 12, 13,14J And could I perfuade the Churches of Chriffc to feek by falling and fervent prayer, the difpoilefling of -this diitra&ing Spirit/ V by which only this evil kind goethout^} our languilh-ing hopes might yet revive.

If Pad found it necefTary to cry down divifion , l and plead for Unity fo frequently and fo vehemently as he doth, to thofe new planted Churches of Romti-Corinth^ - Ephep^ Galalia, Philippic Thcffaloni-ca y &c/~ which had been founded by the means of miracles, and~had To much of the fpirit of Unity and Community> and had Apoltles among them to; preferve their peace: what'wonder if we that are much ignorant of the ^pofties minds, and of the Primitive pattern, and have left of the Spirit, have need tobeltiil called upon to findy to keep the

Vnm

C 5 3

Vnity oftheSfirit in the bond offtdC&Thty that \r. • "Twenty or an hundred Sermons for Purity, ana fcarce one with equal Zeal for "Unity gnd Pi do not fufficiently difcern that Purity and Ptaci are the inseparable fruits of the wifaom from above, which live and die together, J a 3" 4 and with them the fouls and ipoietbs of believers.

This famous Church of Epkefns is it which P ... x j4£t. 2c. had lb long laid our his labours in ; even publickly <k from houfe to houfe,nightand day^vinh ■tears : which was famous for its great- „ A n nefs, and the open profeftion of Chrilt *, *$ 2o°*Li where even the priceofthe vain unlawful books which they openly burnt came to fifty thoufand pieces of lilver. * This is the Church Aft. 19. 19. that firft of the feven is written to by ^s^B^sCon^ XM\&,Rev. 2. Whofe works,-labour jeci-re of the and patience, even without fainting, [tyme^Wb were known and praifed by theLord f \ f Rev. 2. 2,5, Which proved and difbroved the falie 4> 5> (• Apcftles-, which hated the deeds of the Nicolaitans: And yet Paul faw caufe, Atb. 20,30. to foretell them prophetically of their temptations to divifion \ that they fhould be tryed by both extreams as other [Churches were and arc \ that en one fide grievous Wolves or Church tyrants flwdd enter net faring the flck^nd en the other (Idc,<?/ thewfehes feculdmen wife I peaking fervcrfe things to draw away difciples(by Schiim & feparation)^r r,W. And to this excellent Church he feeth caufe here to urge thePerfuafives to the yigii lant prefervation oiVmty^ in this Chapter.

Having in the three firft Chapters inftruded therr* in the high myfteries of Election, Redemption and the fruits thereof, and magnified the richts of Grace in Chrift, and the fpiritual knowledge there-

C,4l

of, that we may know whatVfe he principally intended , he here beginneth his application, i. With a moving reafon from his Perfon and Condition^ v. ]. L Ijhe PrifonercftheLord^} As ifhefhouldfay \_As ever yon will regard the doctrine and counfel of your Teacher ^A Chrifts Apoftlc^ now / am in bonds for the deftrine which I preach ] 2.. With words of earned' requeft [_ I befeech you ~] 3. With the matter of his requeft, 1. In general, that £ they wall^ worthy the calling wherewith they were called ] £ez.a need not have avoided the vulgar and proper tranfbtion Oi d>;ia$^nd put quod convenit for worthy^OV worthinefs can fignifie nothing but moral congruity. 2.S/w^//y this worthinefs couiifteth in the holy and healthful conftitution of their fouls and the cxerciie thereof; In their inward difpofition, and their aiifwer-able practice.

1. The inward qualifications are \.[_All lowlinefs^

2 . f mcekntfs 3 3 • L Love. ]

2. The fruits of thefe are, \.Long-fnffering\ 2. For-hearing one another : 3. And Studying to keep the Z-nity of the ffir it in the bond of peace : ] Which Vmty is particularly defcribed in the Terms and reafons of it which are (even. 1. One Body. 2. One Spirit.

3. One hope. 4. One Lord. 5. One faith. 6. One Baptifm. 7. One God and Father who is above all and through all and in the??} all~] But negatively, not in an equality of Grace in all the members; for that is various according to the meafure of the gift | of C,r;fl, the free Benefactor.

Ijmufl pafs by all unneceilary explication, and the J 'handling of the many ufeful Leilbns which offer, themfelves to us in the way: fuch as thefe fofli lowing.

Deft. 1. It§1 odd not depreciate the ccunfels of Chrifis j Miniftcrs 7 that they arefent cr written from a prifovn

A

'ti.l

crbondsJ?ut rather procure their greater acceptancr.when they are not imprilbned for evil doing, but for Preaching or obeying the Gofpel and Law of Chriir, it is their honour, and the honour of that which they fiiffer for:why elfe keep you daysof thankf. giving and Commemoration of the Martyrs ? On the perfecutors part Chrift is evil fpoken of or I phemed, but by the iiifferers he is glorified, and therefore he will glorifie them. I was l l once blamed for dating a book [_ our of the Common gaol orprifon in London ~] as if it reflected on the Magiflrate ■But I imitated Paul , and mentioned nothing which the Rulers took fof a difeocour^as t'.itir actions (hewed

Doct. 2. Befeeching is the mode and language of wife and faithful Pafters , in pleading for Vnity an£ agai?:fi Schrfm in the Church. For they are not Lords over the flocks, but helpers of their faith: They have no power of the fword , but of the v/ord. They rule not by conftraint, bur willingly, norfuch I as are conftrained by them , biit Voluntiers : Iris [ not the way to win Love to God, to Pallors or to I one another, to fay, Love me or 1 will lay thee in a gaol : ftripes are ufeful to caufe fear andtiraerotis obedience, but not directly to caufe Love. And hated Preachers feldom prefper in Converting or Edifying fouls , or healing difordered, divided Churches.

Do-ft. $• Though Grace find us unworthy^ it tnak± rth men fitch as waikjworthy of their tyigh and hutvtTp? ly calling: that is, inia fiiitable cohverfation, anfwer* able to the principles of their faith and hope. Chri-ftianity were little better than the falle Religions of the- world, ifit made men no better. If Chrift made rot his difciples greatly to differ from the difcij.les of a meerphiloicpher, he would not be B 1 thdug

• ) C 6 J fought greatly to differ from them himfelf;The /niitsof his do&rme «nd fpirit on oar hearts and lives are the proofs and witncfs of his truth : we wrong fcim heinqufly when wc live but like other men : And we weaken our own and other mens faith,by objuring a great evidence of the Chriftian Verity. And tliofe that are of eminent holinefs and righteouf-nef$. cf life, are the great and powerful preachers of faith, and fhew men by proofs and not only by words that Chrift is true.

Doct. 4. Lowlinefs is a great fart of Chriftian wor : thiptfei and a neceffary caufe of Chriftian Vnity and fcact. This ^ita mms rstTitve^offiwnf is but the lame thing winch Pauldfe where (A'cl. 20, 19. ) tells this fafne Church, that he pra&ifrd towards them cxemplarily himfelf. Lowlinefs ^of mind contain-eth.both low and humble thoughts oFourfelves, and low expectations as to honour and refpeft from others-, with a fubmiffive temper, that can ftoop and yield, and a deportment liker to the lower fort of people, than to the (lout and great ones of the world. As Mat. 5. to be poor in fpirit is to have ?. fpirit fit for a ftate of poverty, not in Love with riches, but content with little, and patient with all that poor men muffc endure, (oLowhnefs ofmind^isa difpoftion and deportment, not like the Grandees of the world, but fuited to Lofy perfons and Low things, condefcehding to the loweftperfons, employments and indignities or contempt that (hall be baft upon US, A proni high-mindedperfon, that kjooking ibr preferment and mull be fomebody in the world, is of a fpirit contrary to that of Chri-ttitipiryj and will never lie even inthe-facred Edifice, ppr be a healer, br.t a troubier of the Church of Chri'b, and mutt be "converted and become as a little child, before lv; can enter iLto the; Kingdom

■I

of heaven, Mat. iS. 3. And indeed only by felfifh-nefs and pride have come the divifions and contentions in the Church, even by thofe that have made it the means of their domination to cry down divilion, becaufe they muft have all to Unite in them, in Conformity to their opinions, Intercfl> and wills. A humble foul that can be content to follow a Crucified Chrift, and to be made of no reputation ( Phil. 2. 7. Heb. 12. 1,2,3.) and to be a fervant to all, and a Lord cf none, and can yield and ftoop and bedefpifed, when ever the ends of his office do require it,is a Chriftian indeed and fit to be a healer.

Do£t. 5. Mcehnefs or Lenity is another part of Chriftian worthwefs, and a neceffary caufe of Vniiy and Peace.

Though in fome this hath extraordinary advantage or difadvantage in the temperature of the body, yet it is that which perfonsofali tempers may be brought to by grace. A boifterous, furious or wild kind of difpofition, is not the Chriftian healing fpi-rit. If paffion be apt to ftir, wifdom and grace muft reprefs it, and Lenity muft be our ordinary [temper: we muft be like tame creatures, that familiarly come to a mans hand, and not like wild things ithat flye from us as un tradable: other wife how will fuch in Love and peace and fociable concord > iever carry on the work of Chrift ?

Doft. 6. Love to each other is a great fart cfChrz-\ftian voorthinefs, and a moft neceffary caufe efVmty \andpeace. Of which I hope to fay fo much by it felt J(ifGodwillJ as that I fhall here pafs it by. Itbeing the very Heart and Life olVnity.

Doft. 7. Long-fuflcring ox a patient mind not rdft^ or hafty, is another part of Chriftian worthinefs , an4 a neceffary Caufe ot Vnity and peace.

B 4 Mxx#-

C S 3

' Mcly.$o$v{j.U hath mere in it than many well con-fider of : I know it is commonly taken for re fir aim of anger by pattern long-Bering : But I think that it chiefly fignifieth here and elfevvhere in Tads Epiftles, that deliberate flownefs and calmnefs of mind which is contrary to pajfwnate hafie and rathnefs: When a paf-donate man is hafty and rafh and cannot flay to hear another fpeak for himfelf nor to deliberate of the matter and fearch out the truth, nor forbear revenge while hethinketh whether it will do good or harm, or what the cafe will appear in the review, this Longanimity will ftay men and compofe'their minds, and caufe them to take time before they judge of opinions, practices or perfons, and before they venture to fpeak^ or do \ left what they do in hade, they repent at leifure: It appeafeth thofe paffions which blind the judgment when wrath doth precipitate men into thofe conceptions,words and deeds, which the imuft after wifh that they had never known. Hafty rafhnefs in judging and doing,foi want of the patienc & lenity of & flow'deliberating mind,is the caufe of mod errors, Herefies and divifions, and of abundance of fij and mifery in the world.

Do<ft. 8. Bearing, Supporting and forbearing one another in Love, is another part of Gofpelworthinefs, an, needful means of Vnity and peace.

Doubtlefs to forbear each other patiently undei injuries and provocations is a great part of the duty here meant \ But both Bezj* who tranflated it [fufti nentes~] and the Vulgar Latine which tranflateth it [_fapportantes^\ feemedto think that £vtfx^ VOi fignifieth fomething more. While we are imperfecft finful men, we {hail have need of mutual fuppcrc and help, yea we (hall be injurious, provoking and troubleforae to each other: And when Chriftians (yea 'Church Paltors) are fofar from fupporting — -' • and

c 9 n

and fuftainingthe weak, that they cannot fo much as patiently bear their cenfures,negle<fts,or other effedte ofweaknefs, Unity and peace will hardlv profper, much lefs if their fpiritual Nurfcs become their chief afflitters.

Doct. 9. Vnityofthe fpiritismoft necejfary to the Church of thrift and to its fever al members, though their meafures of Grace be divers.

Dodt. l o. The bond of Peace muft preferve this Vnity.

Dodt. 11. This Vnity confifteth in thefe feven things ^ J. One body y 2. One fvirit, 3. One Hcpe,±. One Lord, 5, One Faith y 6. One Bapttfm, 7. One God.

Dodt. 12. TlnsV?nty mnfi be (titdied carefully , and diligently endeavoured and freferved, by all the faithful members of the Church.

Thefe laft Dodtrines being the fubjedt which I defign to handle,! (hall fpeak of them together in the following Order.

I. I (hall tell' you, What the Vnity of the fpirit is which is fo necejfary.

II. I fliall tell yoviyWhat neceffity there is of this Vnity, and what are its happy fruits.

III. I fliall open the feven particulars in which it doth confift •, and defend the fufficiency of them to the life here intended in the Text.

I V. I fliall open the nature and terms of counterfeit Unity.

V. I fliall open the Nature and mifchiefs of the contrary (Divifion. )

VI. I fhall (hew you wlnt are the cnejfliesand impediments of this llniiy VIL I

" VII. 1 fliall fhew you, What are thefiudy and en-1 deavour, and the bond of peace, by which this Unity muft be kept.

VIII. I (hall conclude with fome directions for\| Application, orUfe-of all.

CHAP. II.

The Nature ofVnity^ mi this Unify of the [ft-Tit, opened.

i. TTTHat IIN IT Y in General is /and what VV T7;/j Vnity of the fpiritm fpecial, I fliall open in thefe following connexed propofitions.

i ,1 muft neither here confound the ordinary Reader by the many Metaphyseal difficulties about UNITY; nor yet wholly pafsthemby, left I confound him for want of neceflary diftinftion.

2. UNITY is fometimes the attribute of an Vmverfal, which is but Ens radonis \ or a General Inadequate partial conception of anexiftent lingular being: and fo Allmen are O NE as to the fpecies of Humanity ; And all Living things are One in the Genusof Vitality \ And fo of Bodies, Subftances, Creatures, &c. It is much more than this that we have before us.

2. Some think that the word CONE] or [UNITY] fignifieth only Negatively an Vndi-vidednefs in the thing it felf: But this conception is mere than Negative, andtakethin firft in Compounds that peculiar Connexion of part shy one form, and in finifk fvintual lehigs, that more excellent ivdivifible

effemiality

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fltntiality and exiftencc*, whence the Being is intelligi-blc as fuch afubfiftenee as is not only undivided in it felfy but divifible or difference able from all other CX-jilent or polfible beings, fo far as it is one.

4. Palling by thediftintftion of Vnum perfe &per accidensj and fome fuch other, I fhall only further diftinguifh of Vnity according to the differences of the Entities that are called One : Where indeed the difference of Things, maketh the word 0 N E of very different figmfications.

5. G O D is Supereminently and moft perfectly ONE, as he is E N S, B EI N G : No Creature hath Vmty in the fame perfed fort and fenfe as G O D is One. He is fo ONE as that he is perfectly fimpleand indivifible : and fo as that he cannot be properly a J\>rt y in any compofition.

6. Therefore GOD and the World , or any Creative are not compounding parts*, for a partis ! ]efs than the whole : And that which is lefs is not infinite.

7. Yet (Wismore Intimate to every creature than ^any of its own Parts are : no form is more inti-mpate to the matter, no foul to the body, no for-imalvertue to afpirit, than God is to all and every {being : But his Perfection and the Creatures Imperfection lis fuch, as that creatures can be no addition to God, nor compounding parts, but like to Accidents.

8. The fame muftbe faid therefore of Chrifts Divine and humane natures. The Schoolmen therefore fay that Chubs'foul, and body are Parts of his humane nature: but his Godhead and manhood are not to be called Parts of Chrifi: Becaulc the Godhead can be no Part of any thing.

9. When Paul faith that God is toVt* lv ™,n All in All things, he meaneth not that he is for-

all things themfelves : But yet net that he is lefs,

or is more diftant from them thantheyVw m , but is eminently fo much more, as that the title is bel&pjm him : fo he is laid here, Eph. 4. 6, T0 ^ W/wj toV-TJ T0Pj 0 £tt? 7t£v7&v y Kdl Jtct mvravy Kctl hr -mriv wjx/V ]

the Father of all, above all, and through all, and! iq ns all: And 1 Cor. 12.16. it is faid that the fame 1 6W wcrketh all in all, as to the diver City of operations : I He is the moft. intimate prime Agent in all that a&eth (though he hath enabled free Agents to determine their own afts morally to rfci* or that,'for J 0* nunc, &c.) For in Him we live and move and have ; mtr Being •, for we are his offspring, AH. 17.

10. Somewhat like this muft be faid of the fpe- 1 cial Union of Chrift and all true believers: As to J his Divine Nature, (and fo the Holy Ghoft) he is as I the Father, Intimately in all, but more than the form of all or any: But he is fpecially by Relation and J Inoperation in his members, as he is not in any others: So Col. 3. 11. Chrift is faid to be mvr&h met All in All, that is to the Church : And fol conceive that it is in a Pa five or Receptive fenfe that the Church is faid to be the fidnefs of him that flleth all in all, Eph. 1. 23. Whether it be fpoken of Chrifts Godhead j] only, or of his humane foul alfo, as being to the Redeemed world what the Sun is to the Natural il- j luminated world, I determine not: But which ever J it is, Chrift filling all in all, the Church is called j' his fnlnefs as being eminently .pofTeiTed and filled Im him, as the Head is by the humane foul more than the hand or other lower parts.

11. The Trinity of Per fans isfuch> as is no way contrary to the perfedt Vnity of the Divine efience •,, As the facilities of Motion, Light and Heat in the Sun, and of 'VitalAttivityjntellettion and Volition in plan, is not contrary to the Unity of the eflence of the foul: ( yet maa is not fo perieftly One as God is.)

X2. The

12. The Vnity of a /pirtf in itfelf, is a great Image

1x Likenefs of the Ditra? Vnity\ As having no feparable Parts, as paffive matter hath, but being One without divifibility \ even one Eflential Fame or Virtuous fubftance.

M. The mod Urge extenfwe Vnity (as far as |£*r«tt may be faid to have extension or Degrees of Ejfence) is likeft to God; And the Unityofa**^ terial atome is not more excellent than the Vnity of the material part of the world, made up of fucli Atonies. ( Whether there are fuch Atomes phyficai-ly indivifible I here meddle not, but the fliaping of an Atonic into cornered, hollow and fuch other fhapes, is to common reafon a palpable contradiction.)

14. Whether there be any one paffive Element I ( Earth, Water or Air) any where exiftent in an i Vnion of its proper Atomes, without a mixture of

any other Element, is a thing unknown to mortals.

15. So is it whether there be any where exiftent a body of the united Atomes ofthefeveral paffive Elements without the adtive.

16. ThcmixtBeings known to us do alhconfifl: of an union of the paffive and attive Elements (or of the re united?)

17. We perceive by fenfe what Vnion and Dfui-fin of Paffive matter is, which hath feparable parts: But how far fpirits are paffive(as all nnderGod are in fome degree,) and whether tWtPaJfivuy fignifieany kind of Materiality as well as Sdfta?;tiality, ai\d how far they are extenfive, or partible , or have any Degrees analogous to Parts, and fo what their Vnity is in a pofitive conception, and how fpirits are Many, and how One, and whether there be exiftent OneUniverfal (pirit of each kind Vegetative,

ilnfitive,

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fenfitive, and Intelle&ive, and whether they are both One , and many ill feveral refpe&s, with many fuch like queftions, Thefe are all paft humane certain knowledge in this life: Many it'is certain that there be : But whether that Number here be Quantity difcreta r and how they are Individuate and diftinguilhable , and how 'tis that Many come from One or two in generation, are queftions too hard for fuch as I.

18. But we lee inPaffive matter, that the parts have a natural propenfity to Vnion f and the aggregative inclination is fo ftrong, as that thence the Learned Dr. Gliffon {Lib. de Vita Namra) copioufly iilaintaineth that all Matter hath Life or a Natural Vital felf-moving Vertue, not as a compounding part, but as a formal inadequate conception: In which though I confent not, yet the Aggregative Inclination is not tobedenyed: Ail heavy terrene bodies haften to the earth by defcent, and all the parts of Water would unite*, and Air much more.

19. ThegrofTer and more terrene£ny Body is, the eafilier the parts of it continue in a local reparation*, you may keep them eafily divided from one another, though they incline to the whole : But liquids more haften to a clofure •, and Air yet much more.

20. Whether this their ftrong inclination to Vmtyfie a natural Principle in the paffive Elements themfelves, or be caufed by the Igneous Attive part which is ever mixed with them, and whofe Vnity in it felf is more perfect \ or whether it principally procfeed from any fpirituai fubftance which animateth all things, and is above the Igneous fubftance, I think, is too hard for man to determine.

21. Bet

21. But fo great is the Union of the whole Igneous fubftance that is within our knowledge, that we can hardly tell whether it have divifible fc-parable parrs, and more hardly prove that there are any pans of it a&ualiy ieparated from the reft, even where by Termination and Reception in the rajfive matter there is the mofl notable diftinttion. The Light of the Sun in the air isO^and that Light feemeth to be the effect of the prefent fubftance of the folar fire, and not a quality or motion locally di-ftant from it: A burning-glals may by its Receptive aptitude occafion a combuftion by the Sunbeams in one place which is not in another. But thofe beams that terminate on that glafs are not leparated from the reft. As there are in Animals fixed fpirits which are conftitutive parts of the folid members , and moved fpirits which carry about the humours, and yet thefe are not feparated from each other : fo the Earth it felf, and its grofler parts, have an Igneous principle ftill refident in them, as fire is in a flint, or fteel , and indeed in every thing: And this feemeth to be it which many call Forma telluris : But that all thefe are not contiguous or united alfo to the common Solar fire , or Igneous Element, is not to be proved. The fame Sun-beams may kindle many things combuflible and light many Candles, w T hich yet are all one undivided fiery fubftance, though by the various Receptivity of matter, fo varioufly operating, as if there were various feparate fubftances. And as all thefe Candles or fires are One with the folar fire in the Air , fo are they therefore One among them-felves: and yet not One Candle j becaufe that word iignifieth not only the common fire, but that fire as terminated and operative on chat ©articular Matter. The fiars are many : but whether they be not

alfo

alfoOtf* fiery fubftance,diverfifyed only by Contract h on and Operation of its parts upon fome finable Receptive matter ( or contrafted (imply in it felf) without reparation from all other parts, is more than we are able to determine.

22. They that hold that non datur vacuum? mult hold that all things in the world areO^ by moll intimate conjundion or Union of all the parts of being : And yetdiftinguifhable fevefal ways.

23. We conftantly fee a numerical difference of fubflances made by Partible Receptive matter? when yet the informing fiibftance in them all? is One in it felf thus varioufly terminated and operating: ib one Vine or Pear Tm?liath many Grapes or Pears numerically different •, And many leaves and branches and roots? And yet it is one vegetative fubftance which animateth or a&uateth them all*, which confrfteth not of feparated parts: And that Tree which is thus principled, is it felf V ] nited to the Earth? and radicated in it' is a real part of it ? as a mans hair is an Accident ? ( or as fome will call it-, an Accidental part) of the man, or the feathers of a bird: And confequently the forma arbarvs or its vegetative fpirit, and the forma telhtrisaiG not feparated, but One. And we have no reafon to think that there is not as true an Union between that forma tellurls? and the forms or fpirits of the fan, flats, or other Globes of the fame kind, as there is between the fpirits ofthe£^rr/?and plants. So that while Vegetative Spirits are many by the diverfity of Receptive cr Terminative matter, ( and perhaps other ways to us unknown \ yet feem they to- be all bat One thus diverfifyed, as One foul is in many members.

24. Seeing the Nobleft natures are moll perfect in VrJty (and the bafeft moft-divifible) we have

no

no reafon to think that the Vital .principles of the divers faititive Animals ( tfteedy foch ) are not a; much One as the divers principles cf plants or vegetables arc.

25. And as little reafon have we to think that there is no fort of Vnity among the divers In:d-leftual fubflanccs , feeing their nature is yet more perfeft, and liker to God, who is perfectly one.

26. It is not to be doubted but the Vnivtrft of created being is pne^ confifting of parts cOmpagU nated and Vntred, though the bond oiit&Qtanft be not well known to us.

27. But it is certain that they are all Vrited in God (though we know not the chief created Caufe of Unity y) and that though it be below him to be the tnfdri mingfudoi the world,yct is he wore than fuch a foul to it:& ofHimflnd through Him and to Him are all things, who is AH things in all things, above allzvAihrcrgh. fdl and in us all (as is aforelaid ) : and being more intimate t& all things as their proper form, is the fi<j} Vniung principle of all being, as he is the fir lb '■Caufe and the End of ail. And yet it is Above the Creatures to be accounted parts of God', for they are not his Conftitutive parts ( who is iao&fimple ) but flow from him by his Cauftl efflux, and fo are by many not falfly called, Vna emanatio Diving or a continued efteft cf one Divine creative or efficient Ffc lition ', All One as In and Of and To One God y and as compaginated among themfelves, and yet Many by wonderful incomprehenfible diverfities: Ab itno Omnia.

28. God isfaidto he More Ow withfomc Creatines than with others, as he opcratcth more excellent effects in one than in others, and as he is related to thofe effefts:but not as his effence is Nearer to One than-to another. - .

G 29. Accord-

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29. Accordingly his Vnfon with the Intellectual Spirits, and fouls of men is laid to be vemrer, than with Bodies, and his Communion anfwerably : But that is becaufe they are the Nobler product of his Creating or efficient Power and Wil).

30. And fo he is faidtobemore VnitedtohoYj fouls than to the unholy, to the Glorified than to the dammed-, Becaufe he maketh them Better, and communicateth to them more of his Glory and the efrcftsof his Power, Wifdom and Love. As the Sun is more United to a burning-glafs, or to a place where it fnineth brightly, or tofome excellent plant which jt quickneth, than to others.

31. Accordingly we mull conceive of that Vnion (before mentioned Tbtf. 10.) of Chrift with Believers here, and with the glorified hereafter, as to his Divine Nature ', which may well be called my (Heal, and is of late become the fubjeft of fome mens contentious oppofition, and is matter of difficult enquiry to the wifeft. And yet it is hard to fay that in all their hot oppofition any i'ober men are in this difagreed: Fori.it is by fuch commonly conferred that the Spirit of Chrift doth operate more excellent effe&s on believers than en others, and an the BlefTed than on the damned ; even making them liker unto God. 2. And that this Holy fpint is by Covenant related to them, to operate for the ftiture more conftanrly and eminently in them than in others. 3. And that this Spirit proceedeth and is fent from the Father and the Son to do thefe works. 4. And that Chrift is Related to each Belie vivo and each Ghrifyed foul, as one in Covenant felf-ob-liged (or a Promifcr ) thus by his Spirit to operate I on them. 5. And that he is thus Related to thei whole Church or fociety of fuch perfons, whereof j each Individual is a part*

Sol

So that all this fet together telleth us, that every Believing and every Glorify ed foul is faid to be United to Chrift in all thefe feveral conjunct refpects (as to his Godhead) i. In that he eminently ope-rateth Grace and Glory in them, that is, Holy Life, Light and Love, by the HolyGhofi : And this he doth ( as God doth all things) per effentiam, and not as diftant by an intermediate Vertue which is neither Creator nor Creature: As the very Sunbeams touch the illuminated and heated object. 2. By a moral-relative Union by Covenant to that individual perfon, to do fuch things upon him. ( As husband and wife are United by Covenant for certain ufes. ) 3. By a Political Relative Vnion , as that perfon is a member of the Church or Political body, to which Chrift is United by Promife as aforefaid : who denieth any of this, and who af-fefteth more ?

32. And then our Vnion with ChriRs humane nature ( befides the General and ' fpecial Logical Vnion, as he is a Creature, a Man, of the fame Nature with us ) can be of no Higher or Nearer a fort: But differeth from the former, fo far as the Operations and Relation of a Created Medium differ from thofe of the Creator: That is, 1. The humane nature is honoured and ufed by the Divine, asafecond caufe of the forefaid eflfe&s of Grace and Glory on us. 2. The humane Nature (being of the fame fpecies with ours)is by a Law,obligation and confent,related to each Believer and to all the Church, as the Root, and chief Medium, Adminiftrator and Communicator of this Grace and Glory •, and fo as our Relative Head in the forefaid Moral and Political fenle* communicating thofe Real Benefits. 3. And Chrift in his Humanity is the Authorifed Lord and Cover-nour of all inferiour means andcaufes, by which G z any

any Grace and Glory is conveyed to us ( as of Angels, Minifters, Word, Sacraments, changing Providences, &c. ) 4. Bur whether his own Humane Soul per effentiarn & immcdiatam attingentiam ,do operate on all holy fouls^ and ib bcPbyfically alfo Vnited to ibemSS the Sun is to the quickened plants or animals, I told you before, I know not yet, but hope ere long to know.

3,3. Chriits Divine Nature is United to his burn ane, in a peculiar fort, as it is not to any other creature. But it is not by any change of the Divine : but by that peculiar pofleffing operation and Kelatio/j, which no other created being doth partake *mMethodo °^r 2nd which no mortal cancom-TjioUgi.^ prehend y of which I have faid more Pott. 2. elfewhere. *

34. All Creatures as fuch are United in God as the Rootorfirft caufe of Nature: All Believers aud Saints are United in Chrift as the Head of the Church, as aforefaid *, and in the Holyfpirit as the principle of their falsification.

35. The Political Relative Union of fuch Saints among themfelves, is intelligible, andfure-, as having One God) one Hea'd y one Holy fpirit : But (as I laid before ) how 7 and how far their very fub* fiance is One^ by an Unity analogous to Phyfkal Continuity (like the folar Light, &c. ) and how far and how they are fubftantially divers-, and how j and how far the fpirit of Holinefs doth in a peculiar manner Unite the fubftances of Holy fouls among themfelves, (byAnalogie to the Illuminated Air, o^r.) and how .all fouls and Angels are individuate and diftinguifhed, lfay again is pad our reach.

36. Seeing Vnion is fo naturally defired as Perfection by all creatures known to us, it is I great inordinatenefs and folly to fear left death I

will 1

•will by too near an Union aid our individuation.

37. And as things ftnfibk arc the firlt known by man in ficfh , and we fee that among them Union dcitroyeth no part of their fubftance ; but a laid or Atom is the fame thing in Union with others as it \v9uld be if feparate, or iblitary , and a drop of water hath-astrueand much exifiing fubftance in the Ocean, as in its feparate ftate, and lb of a particle of Air \ we have reafon to conclude no worfe of the igneous Element, nor yet of fas--fitive or Intellectual fpirits : For 1. How far they are paffive and partible ( being many ) we know not. Moll of the old Fathers, cfpeciallv the Greeks ( as Faiiftus Regienfis cited them in the book whi. h MMnmertus anfwered ) thought that God only was totally Immaterial or Incorporeal ; And it mult not be denyed that every creature ddth pan a Deo, is paflive as from God the firft cajife; and many Philofophers think that all Paffivity is a confequer.t or proof of anfwerable Materiality * ? And many think that we have no true notion o{fnbftantia r befides Relative (as it doth fubfifi of it felf and fubfisre accidentibus) but what is the fame with Materia fimjjima. 2. But fuppofing all this to be otherwife, fpirits being true fnbjlances, of a more perfect nature than grofle bodies, as they are more inclined to Union inter fe, fo there is as little ifnorlefs danger that they fliould be lofers by that Union, than that a drop of wat,er Ihould be fo: For the perfection of the higlieft nature, muft needs be more the perfection of all the Parts ( Phy Ileal or intelligible ) than the perfection of the loweft : And the uobleft inclineth not to irs ownlofi , by dd'Iiing Union which to tbc lowcil is no lo&

c i i?. ft

sS. It is called in the Text £ The Vnity of the fpirit 3 i - As it is One fpccies of Spiritual Grace which all the members are endowed with, which is their Holinefs, or Gods Image on them which is called;, The Spirit in us, becaufe it is the immediate and excellent work of Gods fpirit: As the Sun is faid to be in the room becaufe it fhineth there. 2. As the Spirit is the efficient caufe hereof. 3. And be-, caufe this One fpirit in all the members inclineth them to Vnity •, even as the foul of every animal inclineth it to prefervethe Unity of all its parts, and to abhor wounding and feparation, as that which will befits pain andtendeth to its deftru&ion, by diflblution.

3 9.The Holinefs,or fpiritual qualification of fouls, which is called The Spirit^ is Holy or Divine , Life, Light and Love y or the holy difpolition of the fouls three natural faculties, Vital Power ( or Activity) Vnderfianding and Will. As all men have One fpecies Of humanity , fo all Saints have this One fpirit.

40. Though Quickning ( by holy Life) and Illumination be parts of fanSrifcation ( or this fpirit ) , yet the lalt part £ Love 3 is the compleating per-fe<ftive part, and therefore is oft called SavBifca-Hon fpecially, and by the word [Spirit"] and [ Love ] is oft meant the fame thing. And when the fpirit is faid to be gi\sen to Believers, the meaning is, that upon and by believing the wonderful demonftra-tions of Gods Love in Chrift , the habit of holy Love is kindled in us.

41. This holy Love which is Gods linage, (for: God 'is Love) ufually beginneth at things vilible , as being the neareft objects to man in ftefh ; And as We fee God here as in aglafs, fo We fir ft fee the Glafs, before we fee God in It y And accordingly we firft fee the Gopfatfi and Lovelimfs of Gods blejjings to

C « "J

r#,and of/W people, and of good werJs and rfefew ; But yet when we come up to the Love- of God, it is He that is the chief 'eft objett, in whom all the Chard Love is centred : fo that we thenceforth Love God for himfelf •> .and all his fervants and mr or .(•/>

/^£ and imprefs on them. And our tJmon by Z>w would not be perfect, if it United us together only among our [elves, and did not Unite us all in God and our Redeemer. So that the Vmty of the ffirit is the Love of Cod in Chrift and cfdll the faithful, ( yea and of all men fo far as God appear-eth in them ) to which Cods fpirit ftrongly tnflin-eth all true believers \ including hoiy Life and Lights as tending to this Vnity ot fpiritud Love.

42. Therefore Love is notdilbnelly named after, among the particular terms of Vmty> as faith and hope are *, becaufe it is meant by that word {JLhere is One fpirit. ]

43. The love and Vt&ty of Chriftians as in Ono Church, fuppofeth in Nature a Love to man as mar;, and adefire of the Vmty and concord of mankind: As Chriftianity fuppofeth humanity.

44. But Experience and Faith allure us that this humane Love andLWy is wofjlly corrupted, and muchlolb,and that though mans foul be convinced by Aatural light, that it is good, and have a genera! languid inclination toit,yetthis is fo weak & uncftc&u-al, as that the principles of wrath and divifwn prevail againft it,and keep the world in miferable confiifon.

4.5. It is the predominancy of the corrupt feffifh inclination which is the great Enemy and deftroycr of Love and Vnity.

46, Chriftianity is fo far from ccrnningall our Love to Chiiuian?, that it is net the lenft u(c of it to revive and recover our Love to Men as Men : ib thai no men have a full and healed Love iowzv-

, , and defire of universal Unity, but believers.

47. The pureft and ftrcngelt Love and c^/Vyis ., fail. And it is not genuine Chriffianity if ic

do not incline us to Love all men as men, and all p'ofcfled Chrijt'ians as fuch, and sH Saints as Saints'-, according to their various degrees of amiablc-neis.

48. Love and Unity which is notthn$ ivniverfal, partaketh of wrath and Sahifm./ For he that lov-eth but a part of men, doth not love the reft j and he that is United but to apart ( whether great or fmall ) is Schifmatically divided from all the reit.

49. But Lave to All, muft not be Equal to all y nor our* Unity with ail Equal, as on the fame terms,

the fame degree. As the Goodnefs of meer tamty , and the meer Profeffwn of ChriflUnity is lefs, and ib lefs amiable, than is the Goodneis of tf ue falsification \ Co our Love and Unity muft be divcriified. All the members of the body muft be Loved, and their Unity carefully prclcrved : But yet not Efully # ? but the heid?s an bead, and the heart as an heart, and the ftomacb as a flomach , and all the eflential parts dsEfjcntial, without which it is not a humane body: apd allthe integral parts as ftch, but diverfely according to their worth and ufe: The eye as an eye, and a tooth but as a tooth. Goodnefs being the objeft of Love, and Love being the life of our Vmy % it varieth in degrees as Goodneis varicrh.

50. That Love and U?uty wliich is fmccre in kjidy may be mix: with lamentable wrath and fybifm ( as nil our Graces are with the contrary fin in oar unperfedl ftate: ) Not but that ail Clvi-iV.ans have An habitual inclination to Umvcrfal Lo:'r

rity 3 but the aft may be hindied.-by the want of

due

I *5 1 due information, and by faii'e reports and njilre-prefentations of our brethren, which hide their

amiablenefs, and render them to fuch more odious than they are.

51. Sincere and genuine Love and Vnity hath an Univerial care of all mankind, and is very apt to enquire and take knowledge how it goeth with all the world, and fpecially with all the Churches: For none can much love and defire that which they mind not, cr take no thought of. And this is the chief News which a true Chriftian enquireth after, whether Gods name he hallowed, his Kingdom ccmey and his will be done on Earth ) as it is done in heaven : And of this he is follicitous even on his death-bed.

52. The Vnity of the fpirit inclineth men to mourn much for the fefts,Schifms, divifions and difcords of believers } and to fmart in the fenfe of them, as the body does by its wounds. And they that bewail them not, are fo far void of the Vnity of the fpirit.

53. The Vnity of the fpirit helpeth a man greatly to diltinguifh between wounding and healwg Doctrines, wounding and healing courles of practice, and between woundi?ig and healing pezfons, even as Nature teacheth us to difcern and abhor that which would difmember or divide the body, as painful and deftruftive.

54. Therefore holy experienced Chriftians who have nrofi of the Vnity of the fpirit , are moft againfb the .dividing impofitions of Church Tyrants , and alfo againftthe quarrelfom humour and caufelefsfcparatio-r.s of ftlf conceited Singularifts whether Dogmatical Or jl'pcrjhtiom *, who proudly overvalue their own conceptions, forms and modes ofworfi.ipand do&rine, a;i J thence aggravate all that they di&ke into the

/^ape

C 26 1

fhape of Idolatry, Antfchriftianifm, falfe worfhtp, or fome fuch hainous fin, when the beam of felt-conceit and pride in their own eye, is worfe than the mote of a modall imperfe&ion of words, method or matter , in anothers eye.

55. The Vnity q{ the fpir it inclm-Rom. 14.17. 8n $. e th men to hope the belt of others,

5. C i° r 2 I2 2 ,&I ti!1 we know ^ to be untrue : and

to take more notice of mens vertues than of their faults, and love covereth fuch infirmities as may be covered ^ & beareth with one anothers burdens, while we confider that we alfo may be tempted. . 56. The Vnity of the fpirit teacheth and inclin-eth men to yield for peace and concord to fuch lawful things ( whofe practice doth truly conduce to unity : ) yea and to give up much of our own right for unity and peace.

57«This Love and Vnity o£ the fpirit inclineth men to vigomirs Endeavours for concord with all others j fo that fuch will not flothfully wi(h it but diligently feek it: They will purfue and folia* peace with all men , Hcb. 12. 14. as far a$ is pojfiblc , and as in them lietby Rom. 12. 18. They that are true Peace-lovers are diligent Peace-makers } if it be in their power and way.

58. This Love and Vnity of the fpirit, will pre-vail with thg fincere, toprofecute it through difficulties and oppofitions, and to conquer all : And it teacheth them at the firft hearing to abhor back-biters , and llanderous cenlurers, who on pretence of a (blind) zeal for Orthodoxnefs or Piety or Purity of worihip, are ready to reproach thole that are not of their mind and way in points where difference is tolerable : And when children that are toft up and and carried to*andfro, ( Eph. 4-. 14. ) with every wind cf dcilnnc , are prefenrly filled with diftaft

and

and prejudice, when they hear other mens tolerable opinions, forms and orders aggravated, the right Chriftjan is more affected with difpleafurea-gainftthe felt-conceited reproacher,who is employed by Satan (though perhaps he be a child of God) againft the Love and Vmty of believers.

59. The more any man hath of Love and Vnity of the Spirit , the greater matter he maketh otVm* verfal Vmty, and the more Zealous he is for it. A fmall fire or Candle giveth but a faint and little light and heat, and that but a little way. But the Swi-light and heat extendeth to all thefurface of the earth, and much farther •, and that fo vi-goroufly as to be the life of the things that live oa earth: loftrong love isextenfive.

60. The more any man hath of Love and the Vnity of the fpirit, the more refolved and patient he is, in bearing any thing for the furthering of Vnity. If he muft be hated for it, or undone for it; if his friends cenfure and forfake him for it •, If Church Tyrants will ruine him, he can joyfully be a Martyr for Lnyi and Vnity •, If Dogmatifts condemn him as an Heretick , he can joyfully bear the cenfure and reproach. If blind fuperftitious perfons charge him with Luke-warmnefs, or fin-ful confederacies, or compliance, or corrupting Gods worlhip, or fuch like as their errour leadeth them, he can bear evil report, and to be made of no reputation, and to be flandered and vilifyed by the Learned, by the Zealous, by his ancient friends, rather than forfake the principles, affections and practice of Univerfal Charity , Vnity , and peace.

61. Though Perfection mud be defired, it is but a very imperfect Unity which can b~ reafonably hsped for oa earth.

6z. Tterc

61. There muft go very much mfdom, goodnefs and careful diligence J.O get and keep Vnity and /Vdf * in- our own fouls, (it being that healthful equal temperature and harmony of all within us which few obtain ) And moll have a difcord and War or difquiet in themfelves. But to have a family of fuch is harder, and to have a Church of fuch yet harder *, and much more to have a Kingdom of fuch, and a conjunction of fuch "Churches •, and moil of all to bring all the world to fuch a ltate: And they that have a War in themfelves, are not fit to be the Peace-making healers of the Church(in that degree,).

63. Yet as every Chriftian hath fo much concord y and peace at home as is neceflary to his fal-vatibn, fo we may well hope that by jufl; endeavours, the Churches may have fo much, as may preferve the ejfentials of Chriftianity and Communion, and alfo may fortifie the Integrals, and may much ^ncreafe the greatnefs and glory of. the Church, and muchfurther holmefs and rigbteoufnefs in its members, and remove many of theYcandals and finful contentions, which are the great hindercrs of piety , and are Satans advantages againft mans recovery and falvation .: This much we may feek in hope.

64. Defpair of fuccefs is an enemy to ail pacificatory endeavours, and low and narrow defigns fliew a low Spirit, and a little degree of holy love and all other uniting grace.

65* An earnelt defire * of the worlds Con-

* c , I verfwn , and of the bringing

* Such as now work- . -f, ,' , -ah in Mr. Liiats in m the barbarous, ignorant, in-Km England, and fidels and impious, to the know-Mr. TUmas Go»ge ledge of Chrift, and a holy life, jn Ew'and towards

the Weljhi & in many worthy Mi miters whofuffer the reproach anH perfections of men becaufethey will notconfent to be a: li±ts put under a bufbd.

doth

doth (hew a large degree of charity, and of the VnUy oftheffirity which would fain bring in all men to the bond of the fame Unity, and participatiou of the fame fpirit.

66. The moft publick endeavours therefore of the good of many, of Churches, of Kingdoms , of mankind, are the moft noble and moft befeem^ ing Cbrifiianity, though it's poflible that an hypo* crite may attempt the like, to get a name, or for other carnal ends.

67. And it is very favoury and fuitable to the Vrtity of the fpirity to hear men in prayer and thankf* giving^ to be much and fervent for the Churches, and for all the world, and to make it the firft and heartieft of their requefts, that Gods name may be hallowed, his Kingdom come, and his will be done on earth as it is done in heaven, and not to be almoft all for themfelves,or for a fe£t,or a few friends about them, as felfifh perfons ufe to be.

68. A very fervent defire of Vnion confined to fome few, that are miftaken for ail or the chief part of the Church, with a oenforious undervalue ing of others, and a fecret defire that God would weaken and difhonour them, becaufe they are a-gainft the opinions and the intereft of that fedt or party, is not only confftent 'with Schifm, (as I faid before) but is the very ftate ofSchtfm f called Herefie of old ) : And the ftronger the defire of that inordinate feparating Unity is, as oppofite to the Common Vrtity of all Chriftians, the greater is the Schifm : Even as a bile or other apofteme or inflammation, containeth an inordinate burning collection or confluence of the blood to the difeafed place, inftead of an equal diftribution,

CHAP,

m ami m, ■ i

CHAR III.

IL 7&e ntcejjity and Benefits of this Unity W

I I.TpHE Necefllty and excellency of the Vnity X of the fpirit and peace, will appear in thefe refpe&s. 1. For the good of the particular perfons that poflefs it. 2. For the good of Chriftian fo-cieties. 3* For the good of the uncalled world. 4. For .the Glory and well-pleafing of Jefus Chrift and of the Father : of thefe in order.

1. For the good of each particular perfon that pofTefleth it.

1. It is the very Health and Holinefs of the foul, and the contrary is the very ftate otfin and death. What is Holinefs but that Uniting Love by which the will adhereth to God and delighteth in his Goodnefs as it ihineth to us in his works, and fpeciallyinChriftand in all his members ( and in a common fort in all mankind ?) And what is the unholy ftate of fin and' death, but that Con'raUednefs and retiring to our SELVES, by which the felfifh perfon departeth from the due Love of God and others , and of that holinefs which is contrary to this his felfifhnefs? So far as any mans Loveiscontra&ed, narrowed, confined to himfelf> and to a few, fo far his foul is indeed unfanftified and void of the Vnity of the Spirit , or the Spirit of Vnity. If a man lived in baniihmejit or a prifon uncapable of do-ing others any good, yet if he have that Love and fpirit of Unity which inclimth him to do it if he could, this is his own health and re&itude ,

and

and acceptable unto God. Little do many Religious people think bow much they do miftake wiholincfs and fm it felf, for a degree of hotmef* above their neighbours / When they contract and narrow their Chriftian Love and Communion to a party, and talk again ft the Churches of Chrift 1 by difgraccful and Love-kiliing cenfures and reproaches, as being not holy enough for their Communion ; this want of the (pint of Love and Unity , is their own want of holinefs it felf. Jt was the old deceit of the Pharifees, which Chrift the meftengcr and mediator of love condemned, to think that holinefs lay more in furifices and Ritual obfervances, and in a ftrid keeping of the Sabbaths reft and fuch like, than in the Love of God and all men: And the leflbn that Chrift twice fet them to learn was, £ I will have mercy and mt fa-enfice. ] He hath moft grace and holinefs who hath molt of the fpirit of Love and Unity.

2. It is the fouls neceflary qualification for that life of true Chriftianity which God hath commanded us in the world. It is this inward Health which muft enable us to all our duty.

i. Without this fpirit ofVnity we cannot perform the duties of the firft table unto God : Our facrifkes will be as loathfome as theirs defcribed Ifa. n and I fa. 58. If we lift not up pure hands without wrath, and wrangling (or difputingj (for fo I would rather tranflate A&Htyurtiw^ 1 Tim. 2. 3. than £ doubting ] ) our prayers will not be acceptable to God: Though it be Chrifts worthhuf for which our prayers and fervices are accepted, yet there muft be the fubordinate worthinefs of neceflary qualification in our felves. For Chrift himfelf hath annexed fpecially the exprefs mention of this one qualification in the Lords prayer

it

n 32 3

it felf [Forgive m ourtrefpaffis as we forgive them that trefpafs againft ^ 3 and herepeateth it after, [ For if ye forgive men their trcfpaffes , your heavenly Father Will forgive you your trefpaffes ; but if ye forgive not men their trejpajfe}, -neither will your heavenly Father forgiveyou~\ Mat. 6.13, 14. Love is here included in [forgiving ~] asacaufe initseffeft: And Chrift rather nameth [forgiving^ than [ Love~], becaufe men may pretend to that aft which is fecret in the heart, but if it fhould not work in the necef-iary fruits ( of which forgiving others is one ) it would be but a vain pretence.

And here I intreat the Reader to confider a while the Angularities of this paflage of Chrift. j. That men that mult trull in Chrifts merits and median-</#, muft yet be told of fuch an abfolute neceffity of a Condition or qualification in themfelves. 2. That Forgiving others as an Act of Love-, is fingled out as this qualification. 3. That this condition muft be put into the very prayer it felf , that our own mouths may utter it to God. 4. That it muft be annexed to this one petition of [Forgivenefs~] rather than any of the reft,w here men are apt to con-fefs their own neceffity, and where many are readied to think that Gods mercy and thrifts merits and mediation muft do all without r.ny condition on their part: They that know that [their daily bread]] and [deliverance from temptation and evil J mutt havefome care and endeavours of their own, are yet apt to think that the Fofgivenefs of fin ueedeth nothing on their part but gashing and ; receiving. ] 5. That Chrift fhould after fingle out this one claufe to repeat to them n by urgent application. And yet how little is this laid to heart ?

And

^nd indeed thefirfl: word in the Lords prayer [Oh, 7 athcr "J teacheth us the feme leilbn, How needful i qualification Love and Vnity are to all that wiil :ometoGod in prayer: He that teacheth us that :o Love our-neighbour as our [elves is the fecond (um-nary Commandment, and even like to the firft, which is Love to God ffor it is Loving God in his Likenefson his works) doth here call us; in all our prayers to exprefs it, by Praying for our brethren as "or our felves. O that men of wrath and wrangling ,vere truly fcnfible what affeftions fhould be expref-ed by that word 10 VR FATHER]-, and with what a heart men fliould fay Q G1V E US ] and FORGIVE US] and how far ZVS] m.uft extend beyond [ M E ] and beyond [OUR PARTY] or £ oar fide ] or \j>ur Church'] in the divi-iers fenfe. I tell you if you will be welcome to God n your prayers or any other religious fervices, you nuft come as in Vnion with Chrift and with his Uni-/erfal Church: God will receive no one that cometh :o him as alone and divided from the reft ? As you nuft have Union with Chrift the Head, fo muft you lave with his Body: A divided member is no mem-)er, but a dead thing. Little think many ignorant >erfons of this, who think that the fmgularity and mallnefs of their feft or party is the necelTary fign :>f their acceptance with God : Becaufe they read * Fear not little flocl^:] As if [a little fiockl niufi: ferrate from chrifts little flocks for fear of being ted reat t And as if his Floch^ which then was but a ew hundreds muft be no greater, when the King-lomsof the world are become his Kingdoms? Yet uch have there been of late among us, w 7 ho firft be-ame ( as they w 7 ere called) Puritans, or Presbyteri-m when they fawthem a fmall and fuffering party, tot when they profpered and multiply ed, the?

D turned

Cm 3 .

turned Independents or Separates, thinking that the former were too many to be the true Church. And on the fame reaion when the Independents profpered they turned Annbaptifts-, And when j/.^ profpered, they turned Quakers> thinking that unlets it were a ftfiall and flittering party it could not be the Little pckjof Chrifi. As if he that is called The Saviour of the world, would take it for his honour to be the Saviour only of a few Families or Villages, and his Kingdom muft be as little as Bethlehem where he was born.

Should they take the fame courfe about their Lan* % guagc, and fay, that it is not the language of Canaan I but of the beaft) if it grow common, and fo take up | with a new one^ that it might be a narrow one, the fol* ly of it would difcover it felf: And what is the.; excellency of a Language but figmfcancy and exJ] tenfive community ? And what greater plague fince ; Adams fin hath befaln mankind, than the divifionof j tongues? as hindering communication, andprqpa- ; gation of the Gofpel ? And what greater bleffing as | a means to univerfal Reformation could be given i men, than an univerftl common language ? And j what is the property of Babel but divifion and con- j! fufion of tongues ? And doth not all this intimate j the neceffity of a Union of minds ?

While we keep in the Unity of the Body and rit, we may, we muft ftrive for fuch zfmgularity, confilteth in an excellency of degree, and endeavoi to be the befl and holieft perfons, and the ufefullei members in the body of Chrift. But if once y muft feparate from the body as too good to be memjj bers of fo great or fo bad a lociety, you perifh.

God will own no Church which is fo Independent not to be a member of the ttniverfal, nor any perjbl-who is fo independent, as not to come to him a| u

ill Communion with all the Chriftians in the world. We mnft not approve of the faults of any Church or Chr i-ftian, and lb communicate with their fin by Volun-tary confent: But difowning their fin, we muft own them asChnfts members, and have communion with them in faith and Love, and holy profeflion of both ; and while we are abfent in body, muft be as prefent in fpirit with them, and ftill come to God as in communion with all his Church on earth, and offer jp our prayers as in conjunction with them, and not 3S a feparated independent thing,

2. And as our Vnity is part of our neceflary "itnefs for duties of holy worfoip, fo is it alfo for duties of the fecond table, that is, of Jufiice and Charity to men : And this is evident in the nature of the thing. No man will be c;-:a& in Jkftici till pC do as he would be done by : And who can do that who Loveth not hi; neighbour as himfelf ? What is put unity but our Love toothers as our felves ? And pow can we do the works of Love without Love ? It is divided SELF that is the caufe of all the pomercifulneis and injuftice in the world. Unity tnaketh my neighbour to be to me as my felf, and l iis Intereft and welfare to be tome as my own, and ais lofs and hurt to be as mine : And were he indeed my felf, and his welfare and his hurt mine pwn, you may judge without many words how I jhould ufe him •, whether I fhould (hew him mercy m his wants and mifcry? whether I fhould rejoice with him in his joy, and mourn with him in his for-rows ? whether I fhould fpeak well or ill of hirn behind his back ? and whether I fhould perfecute him, ;md undo him ? whether I fhould defame him and kvrite books to render him odious, and to per-jfwade the rulers that he is unworthy to have the dberty of a Chriftian or of a man y to preach, to

D 2 pray,

C36I

pray, to be converfed with, or to live! Would not *imnng Love make a wonderful change in forne mens judgements, fpeeches and behaviour, and make thofe men good Chriftiam, or good Moralifts at leaft, who now when they have cryed up Morality., and Charity and good works, would perfwade men by the Commentary of their practice, that they mean Malignity^ cruelty, and the propagating of hatred and all iniquity ? Where'there is not a dominion of 1 LOVE and UNITY, there is a dominion of SELFISHNESS and EN MIT Y-, and how \ well thefe will keep the Commandments which are ' all fulfilled in LOVE, how well they I Ron^ 13. 12, i^ wi jj do g 00( { t0 a n merly € (p ec ially to^

Gil. 6.6 7 8. them of the honjJwld of faith, and p:

voke one another to Love and to gooi works, it is eafie for any man to judge. Once afie nate mens hearts from one another, and the Life will (hew the alienation.

3. This UNITY of SPIRIT (and fpirtt of unity) is our neceflary prefervation againftywj of commiffion ( as well as of omifTion as aforefaid ). even againft the common iniquities of the world LOVE and UNITY tyrannize not over infe-riours, contrive not to tread down others thaii ive may rife, and to keep them down to fecure oui domination: They opprefs not the poor, the weak or innocent: They make not fnares for other men Confctences, nor lay ftumbling-blocks before them| to occafion them to fin, nor drive men on to ft againft Confcience, and fo to hell, to fhew mens at thority, in a thing of nought. Had this ruled ii jAhab and his'Prophets, Micbaiah had not been fmit ten oh the mouth, nor fed in a Prifon with the brea and water of affliftion •,'. nor had Elijah been huntel after as the troubler of Jfrael : Had this unity itj

Jpir

C 37 3 fpirit ruled in Jeroboam, and in Rekoboam, one had not itretcht out his hand againft the Prophet, nor the Other defpifed experienced Counfellours, to make heavier the burdens of the complaining people. Had it overcome the S E L FI S H N E S S of the 'Kings of Ifrach their Calves and High places had not engaged them againft the Prophets, and been their ruine. Had it prevailed in the Kings of Ju* dah and their people, Jeremy h?id not been laid in :the dungeon, nor had they forbid Amos to prophetic at the Kings Chapel or his Court, nor had they mocked the mejft'gers of God, and defpifed his prophets , till the wrath oj d arofc and there was no reme-

dy, 2 Chron. 26. 16.

Had this Spirit oiVnity been in the perfecting Jews, they would not have counted Paul a pefi'dent fellow, and a mover of fedition among the people, nor have hunted the Apoftles with implacable fury, nor have forbidden them to preach to the Gentiles that they jnght be faved, and have brought Gods wrath upon themfelves to Xhsmerrnoft^ 1 Thef. 2. 15, 16.

Had this Vnity of (pint prevailed in the NicoUi-ioms and other hereticks of old, they had not fo ?arly grieved the Apoftles, and divided and diiho-soured the primitive Church, nor railed fo-n: Sects and parties among Chriftians, nor put the Apo-,tle$to fo many vehement obteftations againft them, md fo many (harp objurgations and reproofs: \ T or |iad there been down to this day a continuation for o many hundred years, of the Churches woful di-tra&ions and calamities by the two forts of affii-:ters, viz.. the Clcrgie Tyrants on one fide, and the .warms of reftUfs Sectaries on the other. , And if the Spirit of Vnity ruled in the people, there vould be lefs rebelling, repining and murmuring igainft Governours, but fubjs&s wonld render to D ji ai!

!

C383

all their af//^: tribute to whom tribute> cufiome to whom, 'cufiome^ fear to whom fear is due, and honour to whom honour, Rom. 13. 7. They would owe nothing to any man but to Love one another, V. 8. For he that loveth > another hath fulfilled the Law: For th'^,Thou f)alt riot commit adultery, Thou fnalt not kill, Thou flialt not fteal, , Thou (lialt not betir falfs witnefs, Thou jhalt not covet , and if there be any other Commandment, it is briefly comprehended in this faying, Thou (l)alt Love thy neigh* I hour at thy felf. Love worketh no ill to his neighbour: 7j Therefore Love is the fulfilling of the Law^V.g, ic> I Love is long-fujfering and kind :, Love envyeth not : I Love vaunteth not it felf (or is not rajk) nor is-M puffed up, doth not behave it felf u?ftemly ', feeketh not J her twn, is not eafly provoked (or fercely angry ), fl thwkttb no evil, rejoyceth not in iniquity, but rejoyceth 1 in ( or with ) the truth : Z.o-z/* beareth for conceal- J ^/jj rf// things, believeth all things, hepeth all things y ' * endureth all things, 1 Cor. 13. 4,' GX.

Did the l^/iry of the fpirit and Lew prevail, it would undomofi; of the Lawyers, Attorneys, Soli-? citors, Pro&ors: It would give the Judges a great ideal of eafe : It w 7 ould be a moil effectual corrector of the prefs, of the pulpit,' of the table talk of calumniators and backbiters •, It would heal factious preachers and people, and many a thoufand fins it would prevent. In a word. Love and Vnity are the rnoft excellent hem. They are a Law emmenter: For it is to fuchthat the Apoftle faith, there needeth no I :aw : that is, no forcing conflraining Law which firpi rofeth ah unwilling fubjeel : For what a man Loveth, : he need not be c en ft rained 10 by penalties: And mer peed nor many threats to keep thirn from beating cr robbing or ilandering themfelves : And did they but . GWand the Church, and their Neighbours, anc" vn fpijlsj as they dp their bodies. , piery anc

ju^ice

C 39 D

juftice and concord and felicity would be as common as humanity is.

As the beft phyficions are moft for ftrengthening nature, which is the true curer of difeales, lb he that could ftrengthen Unity and Love, would fooa cure moft of the perfecutions, fchifhis, reproaches, contentions, deceivings, over-reaching, rafh-cenfuring, envy, malice, revenge, and all the injuries which felfifhnefs caufeth in the world.

4. The Vmtyof the fvint is necellary to tht fnl-nefs of our joy, and the true'confolation of our lives: A private iclfifh Spirit, hath very little matter to feed his joy *, even his own poor narrow and interrupted pleafures: And what are thefe to the trea-I fures which feaftthe joy and plealiire of a publick mind ? \iLorjt Vnite me as a Chriftian to all Christians, and as a man to all the world, the bleffings of Chriftians and the mercies of ail the v;orld are mine. When I am poor in my own body, I am rich in millions of others, and therefore rich in mind : When I amfick and pained in this narrow piece of fiefh, I am well in millions whofe health is mine: and therefore I am well in mind : when I am neglefted, abu-fed, flandered, perfecuted in this vile and perifhing body, I am honoured in the honour of all my brethren, and I profper in their profperity, I abound in their plenty, I am delivered in their deliverances •, I poflels the comfort of all the good which they poflefs.

Objecft. By the fame reafon you may fay, that you are holy in their holinefs, and righteom in their righteoitf-nefsy which will be a fanatical hind of comfort to ungodly perfons.

u4nfxv. He that is himfelf unholy and unrighteous hath not thisVnity with holy righteous perfons; Ha that hath not the fpirit, hath not the unity of the fpirit : This frivolous objection therefore goeth

D 4 upon

f

I

"upon a miftake, as if this Vnity were common to the ungodly. But to thofethat have the fpirit of Unity indeed, the comfort of all other mens holiness is theirs, and that in more than one refped. i. By fome degree of caufal participation \ As the common health of the body is extended to the benefit of each particular member *, And the common pro fperity of the Kingdom, doth good to the partial larfubje&s : Goodnefs in all men is of a communicative nature •, as Light and Heat are: And therefore as a greater fire, much more the Sun, doth fend forth a more extenfive Light and Heat than ; fpark or candle ; fo the Grace of Life in the Vh&* body of Chrift, doth operate more powerfully fo: every member, than it would do were it confined to that member feparatedly : As in the holy Jffemblie. we find by fweet experience, that a conjunction o; many holyfou^s doth add alacrity to every one in particular : And it is a more lively joyful work, and likerto heaven, to pray and praife God with many hundreds or thoufands of faithful Ghriftians, than with a few, Iknow not how the conceit offingu-larity may work on fome, but for my part Gods praifes fung or faid in a full affembly of zealous, fin cere and ferious perfons, is fo much fvveeter to me than a narrower Communion ( yea though many bad and ignorant perfons fliould be prefent ) thai I muft fay that it is much againfb my will, wheu ever I am deprived of fo excellent a help.

2. And as Efficiently fy Objectively a holy foulb this Unity of fpirit hath apart in the bleflings am Graces of all the World. He can know them and think of them ( fb-far as he hQne with them ) with fuch pleafiire as*he r.hinke'th of his own. Forwha ihould'hinder him ? Do we not fee that husband and wife are jpieafed by the Riches anc'-honourqf each

other, becaufe th&t Vmon maketh all to be common to them ? Are not Parents plcafed tq fee their children profper, and every one delighted in the well-fare of his friend? what then if all the world were as near and dear tons as a husband, a child, or a bofome friend ? would it not beourconftantplea-# fure to think of Gods bleflings to them, as if they n ? A narrow fpot of ground doth yield but little fruit, in comparifon of a whole Kingdom, of all the earth: And he that fetcheth his content and pleafure from fo little a clod of earth as his own body , mull have but a poor and pitiful pleafure in comparifon of him that can rejoice in t ;e good of all the world. ItIsV.-riting Love, which is the great enriching, contenting and felicitating art. ( An Art I call it as it is a thing Learned and prafti-fed by Rule, but more than an Art, even a Nature as to its fixed inclination.)

3. And Union makgth other mens Good to be all ottrsy (as efficiently and objectively, fo alfo) finally : As all is but a means to one and the fame end in which we meet: It is my ends that are attained by all the Good that is done and pojjejfed in the world. They that have One holy fpirit, have one end. The Glorifying of God in the felicity of his Church, and the perfection of his works, and the Fulfilling and Pleafmg ofhisblelfed xvill'm this his Glory, is the end that every true believer doth intend and live for in the world: And this One End, all Saints, all Angels, all Creatures are carrying on as means. If I be a Chriflian indeed, I have nothing fo dear to me, or fo much defired as this Pleafmg and Glorifying of God, in the good and perfection of his works: This is my Interelt: In this he muft gratific me that will be my friend: All things are as nothing to me, but for this: And in this all the world, but lpeciaQv

all

C 42 1

all Saints are continually ferving me : In ferving

God they are ferving me •, while they ferve my

chiefeft end and intereft. If I have a houfe to build,

or a field to til), or a garden todrefs, do not the la-

I bours of all the builders and workmen ferve me,

*and pleafe me, while it is my work that they do.

This is no fancy but the real cafe of every wife and

holy perfon: He hath fet his heart and hope upon

that end, which all the wprld are joyntly carrying

on, and which {hall certainly be accomplifhed. O

blefled be that Infinite Wifdom and Love^ which

teacheth this m[dom y and giveth this Vrating Love

to every holy foul! All other wayes are dividing,

xarrevpy poor and bafe : This is the true and certain

way for every man to be a poflefTour of all mens

blejfixgs, and to be owner of the good of all the

world. They are all doing our Heavenly Fathers

will, and all arc bringing about the common end

which every true believer feeketh. It is this bafe

and narrow SELFISHNESS and inordinate

contraftednefs of Ipirit, and adhering to individual

interefty which contradifteth all this, and hinder-

ethus from the prefent joyful tafte of the fruits of

UNITY which we now hear and read of.

Yea I can dye with much the greater willingnefs, becaufe (befidesmy hopes of heaven) I live even on earth when I am dead : I live in all that live, and (hall live till the end of all. I am not of the mind of the felfijh perfon, that faith, when 1 am dead*, all the world is dead or at an end to me : But rather, God is my higheft objeft : His Glory and complacency is my End : Thefe fhine and are attained more in and by the whole Creation than by me: while thefe go on, the End is attained which I was made for : And I fliall never b fcparated living or dead from the univerfal Churc

or

L 43 1 or univerfal world : fo that when I am dead, my end, my intercft, my united fellow-Chriftiansand Creatures will ftill live. If I loved my friend better than my ftff, it would be lefs grief to me to be ba-nifhedthan for him to bebanifhed : And fo it would be lefs grief to me to dye, than for him to dye. And if I loved the Church and the world but half as much more than my felf, as my reafon is fully Convinced there is caufe, it would feem to me incomparably a fmaller evil to dye my felf than that the Church or world fhould dye. As long as my Garden flourifheth, I can bear the death of the fe-veral flowers, whofe place will the next fpring be fucceeded by the like : And as long as my Orchard liveth I can bear the falling of a leaf or an apple, yea of all the leaves and fruit in Aut^pm, which the next fpring will repair and reftore in kind, though not thole individuals. What am I that the world fhould mifsme, or that my death fhould be taken by others or by me, for a matter of any great regard ? I can think fo of another, and another can think fo of me : But unhappy felfiflmefs makethit hard for every man or any man to think fo of himfelf. Did UNITY more prevail in men, and SELFISHNESS lefs, it would more rejoice a dying man, that the Power, Wifdom and Goodnefs of God, will continue to (hine forth in the Church and world, and that others fhall fac? ceed him in ferving God and his Church when he is dead, than it would grieve him that he mull dye himfelf.

Yea more than all this, this Holy UNITY will make all the Joyes of Heaven to be partly ours. Even while we are here in pain and forrows, we are members of the Body, whofe Beit part is above with Chrift} and therefore their joyes are by participation

I

C44]

ticipation ours, as the pleafure of the head and heart cxtendeth to the fmalleft members. Would it be nothing to a mother if all her children, or to a friend if all his friends, had all the profperity and joy that he could wifh them ?

The nearer and fironger this holy UNITY is, the more joyfully will a believer here look up, and fay, Though 1 am poor or fick or fuffer, it is not fo with any of the bleffed ones above: My fellow Chriftiansnow rejoyce in Glory : The Angels with whom I fhall live for ever are full of Joy in the vifi-on of Jehovah : My blelTed Head hath Kingdom and Power and Glory and Perfedion. Though I am yet weak and muft pafs through the gates of death, the Glorified world are triumphing in perpetual JoygL Their Knowledge, their Love, their Praifes of ood, are perfect and everlafting, beyond all fears of death or any decay or interruption. UNITY giveth us a part in all the Joyes of earth and heaven : And what then is more definable to a Believer ?

5. And in all that is faid it appeareth that UNITY is a great and necefTary part of our preparation for [offerings and death : without this men want the principal comforts that (hould fup-port them : They that can fetch comfort neither from Earth nor from Heaven, but only from the narrow intereft of themfelves, are like a withering branch that's broken from the tree, or like a lake of water feparated from the ftream, that will fopn dry up: A fclfijl) per fon hath neither the motives to right fuffering, nor the trueft cordials for a dying man. Something or other in this fwfnl SELF will be ftillanrifs \ Andaielfifh perfon will be ftill caring, fearing or complaining : Becatife he can take but little ■pleafure, in remembripg that all u

I 45 1 well in Heaven, and that if he were mthin^ God would be (till Glorified in the world. Therefore the more felfiflj true Chnftians are, the lefs is their peace, and the" more their hearts do (ink in fuffering : Their Religion reachcth little higher than to be Hill poring on a finful, confuted heart, and asking, How fhould I be allured of my own falvation^? When a Chriftian that hath more of the Spirit of UNITY, is more taken up with fvveeter things, ftudying how to Glorifie God in the world, and rejoycing in the aflurance that his name fliall be hallowed, his Kingdom fhall come, and his Will lhall be done, yea and is perfectly done in Heaven: that which is firfl: in his dcfires and prayers, is ever the chiefelt in his thanklgivings, and his Joyes.

CHAP. IV.

The VNITT of the Spirit in the welfare of the Church.

II. A S the UNIT Y of the Spirit is the per-J\. fonal welfare of every Chriftian, fo is it the common inter eft of the -Church, and of all Chriftian Societies, Kingdoms, Cities, Schools and Families : And that in all thefe refpe&s.

L UNITY is tbtvtry life of the Church ( and of all Societies as fiichj. The word LIFE is fometime taken for the LIVING PRINCIPLE or FORM, and fo the SOUL is the LI F E of a Man, and the S P I R 1T as dwelling and working in u«, is the Moral or holy-fpiritual

LIF E of the foul, and of the Church as myftical: And fometime LIFE is taken for the V N10 N of the faid vital principle with the .Organical Body, or matter duly united in it felf: And fo the UJSf IO N of foul and body is the Life of a man \ and the Vnion of the Political Head and Body is the Life of political Societies: And fo the Vnion of Chrifi and the Church is the Life of the Church •, And thellnion of the members among themfelves, is ( as the union of the parts of the organical body) the neceflary Difpofitio materia, without which it cannot have Union with the Head *, or the effeft of Vnion with the Vital principle, andfo thellnion which is effential to the Church. As that is no Body whofe parts are not united among themfelves, nor no Living Body which is not united to the foul ( and in it felf) \ fo that is no Church or no Society which is not Vnited in it felf-, and no Chriftian Society or Church which is not united unto thrift.

It isagrofs overfightof them that look at nothing but the Regeneration of the members, as effential to the Church, and take Vnityto be but a feparable Accident. Yea indeed Regeneration it felf confifteth in the Vniting of perfons by Faith and Love to God and the Redeemer and to the body of the Church: And if Vnion be Life, then Divi-fion is no Lefs than Death : Not every degree of divifion : For fome breaches among Chriftians are but wounds: ( But to be divided or feparated from Chrifi , or from thellniverfal Church which is his body,.is Death it felf: And even wounds mull have a timely cure, or elfe they threaten at leaft the pc-rifhing of the wounded part.)

II. unitx

II. UNITY is the healthy eafe and quitt of the Church and all Societies, as well as of each perfon : And Divifwn is its [mart and fain: And a divided difagreeing Society is a wounded or fick Society j in continual fufferingand difeafe: But how eafie, fweet, and pleafant is it, when brethren dwell together in Unity ? when they are not of many minds, and wills and wayes*, when they ftrive not againft each other, and live not in wrangling and contention, when they have not their crofs interefts, wills and parties, and envy not or grudge not againft ji each other : But every one taketh the common in-tereft to be his own •, and fmarteth in all his bre-, threns fufferings and hurts : when they fpeak the ' fame things, and mind the fame intereft, and carry on the fame ends and work?

Ofoelix hominum genus Si veftros animos Amor Quo coelum regitur> regat, faith Bottim*

Many contrivances good men have had, for the recovering of the peace and felicity of Societies ; And they that defpaired of accomplifhing it, have pleafed themfelves with feigning fuch Societies as they thought moft happy: whence we have Plato\ Common-wealth, Moors'Vropia, Campaneltis Civi-tas folts-, &c. But when all is done, he is the wifefl and happieft Politician, and the belt friend and benefactor to Societies and to mankind, who is the skilfulleft contriver, and belt promoter of U N I-TING LOVE. I know that this is f like Life in man ) a work that requireth m^jc than Art: But yet I will not fay hoc non eft Wtis,fed pietatis opHs y as if art did nothing in it : It is Gods work

bleffing

bkfllngmhns endeavours. Even in the propagation of natural Life, though Dem&folvivificant, God is the Quickener, and Fountain of all life* yet mafiis the Generator ( even if it prove true that the foul is created) : And God will not do it without the aft of man : So God will not blefs Churches, and Kingdoms and Families, with Vniting-Love, without the fubordinate endeavours of man : And the skill and honefty of the endeavourers greatly conduceth to the luccefs of the work: Men that ftand in a fignificant capacity (as Rulers and fublicl^Teachers do ) may do much by holy Art to promote Uniting* Love in all Societies •, By contriving an Uniting of In-tereftsj ( and not by cudgelling them all into the fame Temples or Synagogues as prifoners into a Jaile) \ and by diligent clear teaching them the excellency and necefTity of Unity and Love, and mi£ chiefs of dividing felfijlrnefs : But of this more after in due place. All the devices in the world for the felicity of Societies which tend not unto Unity, and all wayes of Unity which promote not Love, are erroneous and meerly frivolous: And all that are Contrary to Love are pernicious, whatever the contrivers pretend or dream.

III. UNITY is the ftrength and prefervation of Societies, and Selfiflnefs and Divifwn is their weaknefi, their diffolution and their mine. As in Natural, fo in Political Bodies, the clofeft and perfedeft Union of Parts, maketh the firmeft and moft durable com-pofition. What is the ftrength of an Army but their UNITY ? When they obey one General Commander^and cleave infeparably together, and forfake not f|fc another in fight, fuch an Army would conquer far greater multitudes of incoherent feparable men : when every Souldier thinketh how

to

C 4 | to fliifc forhirafelf,and tojare his own h ever become of others, a few run away fir ft, and fhewthe reft the way, and they are quickly all in conquered fugitives: when they that retolve [We mull all Hand or fall together, and we will not Live or eleape alone \ It is more the Army than my Life that 1 would prcferve] thefe are feldom overcome by any policy or power. What is the con-queft of an Army, but the routing and fcattering of ihcm? The ftrength of compofed bodies lyeth i.a the § ,iber of parts moft ivftpavahly conjoyned.

Small Cities and Republicks are made a prey, to potent Princes, becaufe they are inefficient for their own defence, and are hardly Vnked with their neighbours for mutual prefervat.ion. An United flame of many Combuftibles confumeth all without refi-ftance *, when divided fparks and candles have no fuch power: Divided drops of rain are eafilyborn, iwhen United ftreams and floods bear down all before them. He can break afingle thread, that can-pot break a cord that is made of multitudes. And j:hough the chief ftrerigtfik of the Church of Chrifc pc not in themfelves, but in their God and Head, ;et God fittcth every thing to the ufe that he de-r; iit to, and makerh that creature, that perfon, :hat fociety ftrong, which he will have to be moft afe and durable, and to do the works and bear the burdens that require ftrength. Though we have all >.ne God and Clirijl arid Spirit, yet are there great va-ictyof gifts and graces*, and as there are ftrong ndweakChriflians, lb there are ftrong and weak Churches and Common-weal

O what great things can that Church or King-lom do, which is fully United in it felf! What ,reat affaults can they withftand and ov rcome i lut the Devil himfelf knoweth that a Kingdom or a

E houfe

houfe divided cannot fhtnd, Matth. 12. 25, 26. And therefore by fome kind of Concord Mark 5.24, 25. ( whatever it is ) even Satans King-Luke 11.17, 18. dom is upheld: And by Difcord it is that he hopeth and laboureth to deftroy Chrifts Kingdom. And he that would have Chrifts Kingdom to be flronger than the Devils, inn ft do his part that it be more United, and lefs divided. All living creatures perifh by the diflblu-tion of parts: what Concord and Difcord do in Kingdoms and all focieties, he muft be ftupidly ignorant that knovveth not after fo long experience of the world. Therefore they who agree in errour, arc hardlieft convinced (which is the Roman ftrength) and fliey take their own Concord for an evidence of truth : And thofe that difagree and divide and wrangle, are apt to be drawn atlaft to fufpettif not forfake that truth in which they are agreed. Con-

w„. ± . a cord corroborateth even rebels and * Sunt noxium eft , * . . f , _ „• r

fi miuts defit thieves in evil, much more the fer-

W, iti pernioi- vants of God in good. *

ofnm eft fi fit in *

mails: Ptr-jerfosquippe unit as coYroborat dim concordant, & tan-to magis incwrigibilts quant0 unanimesfacit. Greg. Moral. 1.33.

O unhappy people of God (faith Hierome in PfaL Si.] that cannot fo well agree in good as wicked men do h evil! But, by his leave, there is more Unity anc Concord among all Chrifts true fervants, thanamonj any wicked men: elfe the Devils Kingdom woulc be (tronger and perfecier than Chrifts.

Obj. But this of Jeromes is a common faying-) an< common experience feemeth to confirm it. Ho\ unanimous were the Sodomites in affanlting the houfe c Lot? a/;d what multitudes everywhere agree in Ignt ranee and enmity to the godly ? and how divided an qHarretfmt an the Religions fort ? ^ h

-/&/. The queftion whether Chrijls Kingdom or Safaris hath more Vnity and'Concord, requireth a diftindt-er kind of anlwcr; which is, I. UNITY is one thing, and fimilitude is another. 2. Attivc Concord or Union of excellent coherent and cooperative natures, is one thing, and Negative non repugnancy of dead or bafcr creatures is another.

1. As there is a great fimilitude between incoherent fends or drops of rain, lb is there between ungodly men: They are very like in their privations and ungodliness : but this is no Vnity at all. But the faithful are not only Like, but Vnited } as many drops in one Ocean, or as many Candles united in one flame, or many Sun-beams in one Sun and aire. * All thele fands, or dull or dead bodies, quarrel 'notamongthemfelves, becaufe they are unacrivebe-•ings, whole nature is to lyeftill, while parents and children and brethren may have many fallings out: ;And yet there is that Vnity in Parents and Children, inclining them to the Loving Communion of each other, which is not in the fand or duft or dead. ^ And fo wicked men in fome cafes have not thofe rvital principles which are necefTary to an attire quarrel, and yet may have far lefs Vnion than the Godly in their fcandalous difcord. Swine and Dogs will not ftrive or fight for Gold or Lands or iLordfliips, as men do 5 nor Aflesfor the food or dedicates of men ; nor yet for our ornaments or gay poaches : Brutes never contend for preheminence t n Learning, nor fall out in argumentation as men Jo \ Becaufe their faculties are as dead to all thele things: And that which moveth not, doth not ftrive : b wicked men ftrive not w T ho fliall pleafe God bell, br who fliall be foundefl in the faith, or the grcat-il enemy to fin, which is the commonell contention of good men, (while lome of them mijtake fome E 2 ftrit

• *

fins for no ffns, and fomg take thofe to be fins that

are none *) But Brethren that * See M rff/e/s nota- oft faU out ha t more ^

ble. Diicouric ot this ', ' J .

Ufa camloth.DQSt.i. 0'> than r dangers that never.

think of one another, or than fel]ow-travellers that quietly travel in the way. Godly perfons are all clofely United in one God^ one Chrift-, one faith, one hope? one bond of Love to one another^ one windy and onedefignand work, as to the main. There is no fuch Vnion as this among the ungodly. It's true,that they all Agree by way of jft militude, in being all blind, all bad, all worldly and fleihly, all void of Gods fpirit, and all enemies to the godly : But fo all dead Carkafles agree in being dead, and all toads agree in being toads and poyfo-nous: And yet when the fable feigneth the belly and the hands and feet to fall out, becaufethe hands and feet muft labour for the belly, they had then more Vnity than feveral Carkafles, toads or ferpents that never fall out : yea if a gowty foot be a torment to all the Body, it hath yet mors Vnity with the body than another mans foot hath that putteth it to no pain.

But yet the perfetteft Vnity hath alfo cafe and ftrength, and fafety. Things United are durable. Death when it creepeth upon decaying age, doth it by gradual feparations and difTolution : The fruit and the leaves firft fall from the tree, and then one branch dyeth, and then another : The combined parts of our mttritiom juices are firft loofened^ and then feparated in our decaying bodies n and then the pained parts feel the ill effefts: The hair falleth off-, The teeth rot and fall out: and we dye by degrees, as by a coalition of parts we lived by degrees in our generation and augmentation i

£ VtfM!*b tMof'h 4* ™th Bottiw, * Qmne quod eft, torn

din

diu ntanet & fubfxftit, quam dm fit unum ;fed inter it & diffolvitur quart do unum effe defer it. We live while we are One : We dye when we ceafe to be One ; and we decay when by feparaiion wc-haften towards it ; and we grow weak when by loofcvefs we grow more fe-parable. Therefore all Loosening opinions or principles, which tend to abate the Love and Vnity of Chriftians, arc weakening principles and tend to death. Schifms in the Church, and feuds or wars in the Commonwealth, and mutinies in Armies, are the ap-) proaches or threatnings of death : Or if fuch fe-! vers and bloody fluxes prove not mortal, the cure mult be by fome excellent remedy, and Divine cle-'. mency and skill. DifcordiaOrdinum eft rcipublica ve-• nenum, faith Livy. For ( as Saluft. faith) War is : eafily begun ( as fire in the City eafily kindled,) but to end it requireth more ado. And the end is feldom in the power of the fame perfons that began it; much jlefs will it end as eafily as it might have been pre-, vented. It's like the eruption of waters that begin •at a fmall breach in the damm or banks, but quickly make themfelves a w r ider pafTage. Prov. 26. 17. ; He that paffeth by and medleth with ft-rife which is not ! to him, ts likf one that taketh a dog by the ears. Prov. 17,14. The beginning of ftrife is as when one letteth \cut water : therefore leave off contention before it be 1 medled with for exafperated or ftirred up to rage J , As paffion inclineth men to ftrive, rail or fome way : hurt, fo all difcord and divifion inclineth men to a i warring deprefiing way againft others •, .As Gregory faith * [When perverfe * Moral. 1.9. \minds are once engaged ad ftudium con-; trarietatis, to ajtudy of contrariety, they arm themfelves [to oppugne all that is faid by another, be it wrong *r right ', for when the perfon through contrariety is dif *f' iCa fing f o them, even that which is right, when fpoken

E 3 by

by him is difpkafing. P$i& when this is the ftudy of each member, to prove ail falfe or bad that another faith or doth, and to difgrace and weaken one another, what ftrevgth, what fafety> what peace, what duration can be to that fociety ?

IV. UNITY is alio the BEAUTY, and

Comeliness of the Church and all focieties: Perfect UNITY without Diverfuy is proper to God. But ab Vno omnia : that all the innumerable parts of his Creation, fhould by Order and VNITT make ONE UNIVERSE or world \ that all the members of the Church of Chrift, of how great variety of gifts, degrees and place foever fhould make one Body, this is the Divine skill v and this Order and Vmty is the Beauty of his works. If the Order and Vnityoi many Letters made not words, and of many words made not Sentences, and of many fentences made not Books* what were their excellency or ufe ? If many Notes ordered and united made not Harmony, what were the pleafure of mu-fick or melody ? And how doth this Concord make it differ from a difcordant odious noife ? The Unity of wellordered ?*faterials is the Beauty of an Edifice : And the Unity of weti-ordered and proportioned members, is the fymmetrie and Beauty of the Body. It delightcth mans nature more to read the hiftory pf Loves, and amiable concord f which is the charming fnare in tempting Luitbooks) than to read of odious and ruinating difcords : And no doubt but the many hiftories of finful difcord, and their cfFedts are purpofely recorded in Scripture, to make it the more hateful to all believers : This is the o: the recorded malice of Cain to Abel y of the

Gqn. 4. 8, p. 8c 1 3. 7. &C.

19. 4. & 26.

20. & 27.41.

& 2,1. 36. &

34. 25, &(;• & 49. & 50.

Exod. 2. 13. & 16. 2. & 17.3. Numb. 21.

judg. $.& 12. & 20.

1 Sam. 18. &

2 Sam. 3. & 15.& 19.

1 King.i2.&c.

C 55 3

effect of the Zfafo/divifion of tongues •, ofthedifagreementof the fervaats of Abrahatmud Lot •, of the envy of Jo-fephs brethren, and of Efaus thoughts of revenge againft Jacobs and of ja-cobs fear of him \ of the difcord of La-ban and Jacob ; of the bloody fad of Simeon and Levi, and Jacob's dying de-tcftation of it and his curfe 5 of the two Hebrews that ftrove with each other, and one of them with Aloft s\ of the Israelites murmur ings and mutinies againft Aloft s ; Abimelech\ cruelty againft his brethren •, of the tribe of EphrawSs quarrel with Jephta *, and the lfraelitcs with the Benjamites and their war ^ of the envy of Sad againft David, and his purfuit •, of his and Doegs cruelty againft the Priefts; of Abftloms rebellion againft David •, of Joabs murders and his death •, of Solomons jcaloufie and execution ofAdonijab •, of Rehoboams foolilh difference with his fubje&s, and the lofs of the ten tribes, and Jeroboam's reign \ of the continual wars of Jnda and Jfracl \ of the many malicious adtions of Priefts and people againft Jeremiah^ Amos and other Prophets and Meflengers of God :, of the perfecuting cruelty of Herod againft Chrift and the Infants, in his jealoufies about his Crown •, of the Jews malicious and foolilh oppo-fition to Chrift, of Chrifts difciples ftriving which fhould be the Greateft, and the afpiring requeft of James and John i of thefnort diflention of Pad and Bam* &c. Are not all thefe, unpleafant hiftories to us, and written to make difientions odious ? To this end

E 4 it

2 Cbron. 7,6. 16. Mac. 2. fc 3. Luke 22. Aft.i5.i,&c.

& i$.?9,4°< 1 Cor. ?. & 3, fee.

I 56 3

it is that we have the fad hiftorv of the early contentions between the Jewifliand *he Gentile Chrifti-ans about Circumcifion, and the Law,- and^the reconciling affembly, Act. 15. To this end we have the fad hiffcory and fharp reproofs of the factions and fidings' among the Corinthians •, of the falfe Apoftks envy raifed againft Paul among the Corinthians and .Galatians-, and of thofe that preached Chriftout of envy and in ffrifc, to add affli&ion to his bonds, Phil 1. of the many herefiesthat rofe up even in thofe firft Churches to trouble, defile them and difgrace them •, To this end we have the abundance of (harp rebukes of contentious pfrfons, and fuch as furove about words, and genealogies and the Law } -and the reproofs 01 many of the Afian Churches, -Rev. 2. & 3. and the odious defcription of the hereticks, 2 Pet. 2. cjrjtid.&c. not only as corrupters of dodtrine, but in a fpecial manner as Sepa* yat?(hmd dividers of and from the Chriftian Churches. To this end we have the fad predictions that two forts flhould arife and tear the Churches, Aft. 20. Grievom wolves that fhonld not [pare the flock*, and fome of themfelves that fhonld fpea\ perverfe things to draw away dtfcip'es after them. To this life we have fo many vehement obteftations, and exhortations againft difcord and divifions *, even in thofe times of vigorous Love and Concord: fuch as 1 Cor. 1. ic, chr. & 3. &c Phil. 2. 1, 2, &c. 3. I4> 15, 16. and abundance fuch, of which hereafter. And even thofe thi r Matter are taught not

to be'too forward i&f&feg thi rnhte'in amthcrs eye, moft yet be intreated to Mark * Divtfi-

oris and offences and 'avoid then: whereas they

tfen tended to be t

of Chrif., and to' fpcak^more ' fpi-

of Knowledge than theApoftles did, it was no ill cenforioufncfs to judge, that being the Caufes of Di-vifwns and offences? contrary to Chrifts do&rine of Love? Vnity and peace 9 they did not ferve the Lord Jefits { whofe great and laft command was Love, which he made the Nature and character and badge of histruedifciples) but by thofe good words arid fpeeches deceived the hearts of the fmple and de-ceivable. Here there are four words elpecially to be noted : 1. 2gi&hojl* y which we translate good words, is commonly tranflated flattery *, but as Bez.a well noteth, it fignifieth a/peaking of things that are plaufible in tkemfelves for fomc good that is in them, and that are pretended to be all fpoken for the hearers good 5 as Satan pretended when he tempted Eve ? yea, perhaps to be necefftry to their ialvation, or to make them the moft knowing and excellent fort of Chriftians. r. kvKoyl& y which fignifieth both to Blefs them as minifters do that defire their happinefs, and to praife them and fpeak well or highly of them ; And fo almoft all fefts and divided bodies are gathered by flattering the hearers into a conceit that thus they (hall become the fureft and moft excellent Chriftians *, and all others are far inferiour to them. 3. wsfia,;, It is the Hearts of fuch hearers that are deceived, and not their heads or reafon only or chiefly : For the good words firft take with them by moving their Paffwns or affections •, And then the Praife, fair promifes and fpeeches kindle a kind of fecret fpiritual pride and ambition in the heart, as Satans words did in Eve to-be as Gods in Knowledge: And the Heart thus infected and puft up promoteth the deceit of theun-derftanding. 4. And this is ffi dyji'/jw? hominwm minimemalornmi as 2frz,*tranflateS; It is not fimple

fools-, but fa\\ fimple pcr'ons as we call harmiefs or

immemsj

innocents, (as the Vulgar Latinc tranfiates it), well meaning men, or not ill men : People that fear God and have good defires and meanings, are for want of Judgement and watchfuliiefs overcome by dividers.

; And on the contrary, the amiable examples of Vnity and Concord, and their happy efFefts, are recorded in Scripture, to make us in Love with them; but none fo eminent as that of the firft Chriftians. It is very remarkable, that when Chrift would (hew the world the work of his Mediation in its notable effects, and when he would fhew them the excellency of hisdifciples about the common world, and of his Church under the Gofpel above that under Adofes L^w, he doth it by fhewing them in the power and exercife of Vniting Love. Love was it which he came to exercife and demonftrate (his Fathers and his own ) : Love was that which he came to kindle in their fouls, and bring them to poflefs and prattife : Perfeft Love is the perfedl felicity which he hath promifed them: Love and Unity are the matter of his laft and great Gommand: Thefe are the Characters of his genuine difciples, and of the renewed Divine Nature in them : It was Love and Vnity which muft in them be the witnefs of Chrifts fpirit and power, to convince the unbelieving world •, And | therefore it is Love and Vnity which is the matter of his laft excellent prayer for them: John 17,22,23, 24,25. 07-15.12,17. (£-13.34. 1 John 3.14,23. & 4. $1. And all thefe his preparations, precepts, examples, and prayers, were accordingly exempli-fied in the wonderful Love and Concord of his followers. Whdn the day of Penteco(t was come, in which the Holy Ghqft muft be mpft eminently com-municated to them, they were ail with One accord in tost place, Ads 2.1. The Apofdes had an Vnanirnity

and I

n 591

and Concord before, proportionable to the meafure of their grace, which was preparatory to their reception of the eminent gift of the Spirit,which increafed their unanimity. Andi;. 41, 42, 43 7 44o 45* 4 6 - the three thousand that were fuddenly added to the Churchy continued ffedfafily in the Apoftles dottrine and fellow-ihip, and in breaking of bread, and in prayers : And all that believed were together, and had all things common , and fold their pojfeffions and goods , and parted them to all men as every man had need : And they continuing daily with one accord in the Tcmpley and breaking bread from hoitfe to hcufe, did eat their meat with gladnefs and finglenefs of heart , praifmg Cody and having favour with all the people. 3 What greater de-monitration could be given that Chrift is the great Reconciler, the meflenger , gift and teacher of Love, the Prince of Peace, and the great Vniter of the divided world, both with his Father and Him-felf, and with one another.

In this text Atts 2. and marvellous example, you fee the defign and work of the great Reconciler: When men fall out with God, they fall out with one another: when they depart from the only Center of Vnityy they can have no true Unity among them-felves: when they lofe the Love of God, they lofe the Love of jMan as for Gods fake and intereft. And he that cannot fee and Love God in man, can fee nothing in man that is w T orthy of much love : As he that loveth not a man for his foul and its operations, more than for his body, loveth him not as a man : And few have any great Love to a dead Corpie. Cicero could fay, It is your foul that wefpeak^ to, and converfe with ; were that departed we fJiouldfpeak to you no more. God is more to every man, than his foul: If God were not their life andamiable-nefs, ail men would be unlovely loathfome carkafies:

Therefore

C 6o 1

Therefore wicked men that cannot Love God and Goodnefs, can Love none thoroughly but themfelves and for themfelves, or as Bruges by a low or fenlitive kind of love : For it is felf that they are fallen to from God and Man : And yet whiles/is carnally and inordinately loved inftead of God and Man, it is but deftroyed and undone by that inordinate idolatrous love: And he that loveth Himfelf to his own deftru&ion ( with a Love more pernicious than ano-thers hatred ) doth love his friends but with fucha kind of killing love: (as I have feen fome Brutes kill their young ones with the violence of their love, that would not fuffer them to let them alone. ) Thusall love to man, faving a pernicious love, doth dye, where the love of God and goodnefs.dieth: And Cain giveth the world the firft fpecimen or in-ftance of depraved nature, in envy and wrath, and finally in the murder of his Brother, and undoing Himfelf y by fetting up and adhering inordinately to himfelf.

But when Chrift reconcileth God and Man, he re* concileth Men to one another: For he teacheth men to love God in Man, and Man for God, with a Ho-ly, noble, reafonable kind of Love : And fo to love allmen^ as far as God hath anlntereft in all: And to Love all Chrifiians with an eminent Love,as God is eminently interefled in them. And this is Chrifts work on the fouls of men •, and much of his bullnefs which he came for into the world. And i therefore he would have his firft Difciples to give the world fuch a Jpecimen of Love in this extraordinary way of Community : For as extraordina- j ry works of Power, (that is, Miracles) muft be wrought by the firft Preachers of the Gofpei, to fhew Chrifts power , and convince the unbelieving world • ibitwas as needful that then there (hculd be

ex-

extraordinary works of Love , to (hew Chrifls Love, and teach them the great work of Love which he came to call and bring men to : For the fir It Book that Chrift wrote, was on the Hearts ofMen, (which no Philofopher could do ) :, lnfle(hly tables he wrote LOVE "TO GOD and MAN by the finger of his Spirit, ( many a year before any Book of the New Teftament was written). And as his Doctrine was '£ Love one another ] and £ Love your enemies, forbear and forgive, &c. ] fo his firft Churches mult extraordinarily exemplifie and exprefs this do-dxine, by living in this extraordinary community, and felling all, and diftributing as each had need: And afterwards their Love-feafis did long keep up fome memorial of it: For they were the firjtfheet, as it were, of the New Book which Chrift was pub-lifhing : And, LOVE was the fumm of all that was imprinted on them: And their Practice was to be much of the Preaching that muft convert the world. Chrift was not a meer Orator or teacher of Words: And, non magna loquimur, fed vivimm, was the profeffion of his difciples : He came not meerl;/ to talk, and teach men to talks, but to Do, and teach men to Do7 even to do that himfelf which none elfe ever did, and to teach his followers to do that which no other fort of men did in this world: But this leadeth me up to the next life of Unity.

V. The SPIRIT of UNITY and LOVE is the Great means of the Churches increafe: There is a twofold augmentation of the Church : i. Intrinfick and Intenfive ', when it Increafeth in ail Goodnefs,and hafteth to perfection : And it is this Vital principle o£VmtingLove,orthe Spirit of Vnity, which is the immediate caufe of this. 2. Extenfivt, when the Church is enlarged, and more are added to it: And

it

t 611

it is a Life of Vniting Love among Chriftians, that mult do this as much or more than preaching: Or at leaft, if that preaching which is but the effeft of Knowledge, produce Evangelical Knowledge in the hearers, yet a Life of Love and Vnky is the adapted means of breeding Love and Vnity, the Life of Religion in the world: Light may caufe Light:, but Heat muft caufe Heat \ and it.mult be a Living thing that mxxQ: generate life, by ordinary caufation: That which cometh from the Head, may reach the Head, and perhaps the Heart, but is not fo fit to operate on Hearts as that which cometh from the heart. Undoubtedly if Chriftians did commonly live in fuch .Love and Vnity among themfelves, and fnevv .the fruits of common Love to all about them, as their Great mafter and his Religion teacheth them, they would do wonders in converting finners, and enlarging the Church of Jefus Chrift. Who could Hand out againft the convincing and Attractive power of Uniting Love? Who could much hate and perfecute thofe that Love them, and ihew that Love ? This would heap melting coals of fire on their heads. Our Saviour knew this when he made this his great Leflbnto his difciples, and when he prayed ( Joh. 17. 21,22,23, 2 4-) ov ^ r anc * over f for them which jhould believe on him, through the Apoftles word, f that they all may be One, as thoit Father art in me^ and I in thee, that they alfo may be one in us, that the world may believe that thou haft fent me: And the Glory which thou gavefi me I have given them, that they may be One even as we are One: I in them, and thon in me, that they may be made perfeti in One, and that the wdrld may know that thon haft fent me, and haft loved them as thou haft lovedme'}, O when will Chrift revive this blelTed principle in his followers, and fet them again on this effectual way of

preaching,

fog,

preaching, that Love may draw the world into the ^ChurchesVnity ? Some look for new miracles for the converting 01 the now-forlaken Nations: what God will do of that kind we know not', for he hath not told us : But Holy Vniting Vniverfal Love is a thing which he hath ftill made our certain duty •, and therefore we are all bound to feek and do it: And therefore we may both pray and labour for it in hope : And could we but come up to this known duty, we flioiildhave a means for the worlds converfi-on, as effectual as miracles, and more fweet and plea-fanttothemandus.

Obj. But why then is the world ftill unconverted^ when all true Chrifttans have this love f

Anf. i. Alas, thofe true Chriftians are fo few y and the hypocrites that are felfifh worldlings are fo many, that the poor people that live among pro-fefled Chriftians, do judge of Chriftia-nity by thofe falfe profeflburs, who are indeed no Chriftians : Men fee not the hearts of one another. Thou-fands of ungodly perfons, for intereft, education and cuftome take on them the name of Chriftians, who never werefuch indeed by heart-confent. When thefe counterfeit Chriftians live like Infidels, men think that Chriftians are no better than Infidels : For they think they muft judge by the greater number of fuch as go under theChriftian name. But if the world could tell who they be that are truly Chriftians at the heart, they would fee that they have that fpirit of Love, which is not in unbelievers. 2. And alas the Love avAtlmw even of true Chriftians is yet too imperfeft, and is darkened and ble-mifhed with too n uch of the contrary vice: were Chriftianspf r/e£?Chriftians,they would indeed be the honour of their pro feflion. Then Love wofild be the powerful principle of all their works} which would

tafte

C 6 4 1 tafte of its nature, and, as it is faid of Wine, Judg. 9. 13. it cheer eth God and man, fo I may fay, God and man would be delighted in the fweetnefs of thefe fruits: For with fueh Sacrifice God is well pleafed, Heb.i$.,i6. But alas what crabbed and contrary fruits, how foure, how bitter do many diftempered Chriftians bring forth ? If it will increafe the Church, and win men to .the Love of Chriftianity , to be reviled or perfecuted , to -be contemned and neglected, to be feparated from as perfons unworthy of our love and kindnefs, then Chriftianity will not want propagaters: The pouring out of the Spirit, w r as the firft planting of the Chriftian Church: And whercthere is moft of Love, there is moll of the fpirit. As there needeth no forcing penal Laws, to compel men to obey God fo far as Love prevaileth in them •, fo if Love were more eminent in the Church Paftors and Profeflbrs, that they preached and ruled and lived towards all men in the power of fincere and fervent Love, there would be lefs pretence for all that violence, oppreffion and cruelty, which hath been long exexcifed by the worldly Clergy, and fo much the more odiouily by how much the more the facred name of Religion hath been ufed for its juftification or excufe,

VI. UNITING LOVEisthe GLORY and Perfe&ion of the Church: And therefore there will be in Heaven much greater Love, and much nearer UNITY, than there is of the deareft friends on earth, yea greater and nearer than we can now diftinftly underltand.

And again I fey, that they that in thinking of the ftate of feparated fouls, do fear left all fouls do *lofe their individuation, and fall into one common^ foul, do foolifbly fear a greater Unity than is to be

expe&ed.

C ^ 1

expefted. (And yet nothing elfe about the fouls Immortality is lyable to a rational doubt : For, i. Its fitbfiance certainly is not annihilated: 2. Nor its formal ejfential Virtues loft, by mutation into fome other (pedes -, 3. Nor doth the Activity of luch an Alllve nature ceafc, 4. Nor will there want ob-jells for it to aft upon j. Were it well confidered that L O V E is as Natural to a foul as Heat is to the Sun, that is, an effeft of that Aft which its very eflence doth perform \ 2. And that our UNITY is. an Unity of LOVE ( Voluntarily performed ) it would much abate fuch felfifli fears of too much Unity : For who ever feared too much Love ? too extenfive, or too intenfive ? too large, or too near a Union of minds ? And as the beloved Apoflle faith, that GOD IS LOVE as a name which fignifiethhis eflence, why may not the fame be faid of fads, which are his Image ? that A SOUL IS LOVE? Not that this is an Adequate conception |of£ SOUL (much lefsof GOD); but of the partial or inadequate Conceptions, it feemethto be the chiefeft. The SOU L of Man is a Pure ( or Spiritual) fubftartce informed by a Virtue of Vital atti* vity, Inte/le£lion } and Volition y ( which is L OV E ), informing ( or animating ) an organical body for tl time, and feparable at the bodies diffolution. And as ;the Calefattive Virtue is the Effence of the Fire ;(though not an adequate Conception of its effence •, jFor it is a pare fukfiance formally indued with the Fir-ute Motive, Illuminative and Calefactive) and the aft of Calefaftion is its eflence as operative on a due recipient ) e 9 fo LOVE is the fouls effence in the faculty or Virtue, and its Effence as operative ion a due objeft, in the Aft: which Aft though the foul cxercife it not ad ultinmm peffe by fuch 3 Natural neceffity as the fire, heateth ) yet its Nature or

F Effence

EiTence immediately exercifeth it, though in a freer manner: yen, forne Adls of Love quoad fpecifcatio-nenk though not quoad exercitium .axe exerciled as neccffarily as calefa&ion by the fire : yea more, though now in the body the exercife by cogitation and fenfe be not fo neceflary, we cannot lay that in its fcparated ftate it. will not be fo : yea yet more, even in the body the LOVE of a Mans SELF and of felicity, Gr pleafbre, feeme-thtobeadeep, con-. fiant or unceffant Ad of the foul, though not fen-Holy obferved. And if L O V E be fo far eflential to it, the perfection of Love is the fouls perfection, and the exercifes of Love are the chief operations of the foul : And confequently the perfection and glory of the Church (which is but a conjun&ion of holy perfons) confifteth in the fame Uniting Love, which perfe&eth fouls.

And indeed "Uniformity in circumftantials, and in external Polity w T ere but a Carkafs or Image of Unity without Uniting Love which is its foul: As much external Union in good as we are capable of, doth advantage Vnity of fpirit : But all Union in evift and z\\ in xnntxeffary circumftantials , which is managed to the diminution ofChriftianLove, are to the Church, but as the glory of adorned cloathing, or monuments or pictures to a carkafs : And the Church-Tyrants that would thus Unite us, and fa* crifice Love and the means of it to their fort of Vn\ ty> are but like the Phyfician that prefcribed a ficfl man a draught of his own heart blood to cure hit The Inquifitors that torture mens bodies to favel their fouls, are not more unskilful in their pre-j tended Charity to fave men, than is he thathm-J dereth or deftroycth I^ove, while he feeketh the Churches Unity in humane Ordinances by fraud fear: When they have killed any Church by Love-

killing

C6 7 1 killing fnares and practices, and glory that it h •united in Papal power, fplendor and decrees, it is but as if they cut all a mans nerves ? or caft him into a Palfie, or killed him, and gloried that they have tyed his limbs together with ftrings, or bound them all up in the fame Winding-fheet and Coffin. That edifieth not the Church, which tendeth not to fave, but to deftroy mens fouls.

CHAP. V.

This T)nity con&uceth to the good of the world ( without the Church. )

§. i. TpHe chief hopes of the Heathen and Infi-X del world confift: in their hopes of being brought into the faith and Church of Chriftians-: And as God addeth to the Church fuch as fhall be faved, fo the means that our charity muft ufe to fave them, is to get them into this ark. The mea-fure of their other hopes, or what poffibility there is of their falvation I have elfewhere plainly opened: It fufficeth us here to remember, that no man cometh to the Father but by the Son, and that he is the Saviour of his body , however he be called alfo the Saviour of the world.

jj. 2. And as in nature it is the principle of life in the feed and w r omb, which is the Generating Caufe of formation and augmentation of the fatw. And it is the vital powers in Man, which maketh Jiis daily nourifhment become a living part of /*/>>;-felf, and caufeth his growthy So is it the Spirit in the Churchy that is Gods appointed means to quicken

F z and

C 63 1

and convert the Infidel world. And it is thofe-Chriftian Countreys which are adjoyning toMaho*. nutans and Heathens, that fhould do moll to their converfion: who have far eafier means than others by proximity and converfe to do it, and therefore arc under the greateft obligations to attempt it: As alfo thofe remoter Countreys that are mofl in amity and traffick with them.

£. 3. And as Inftruttion by evidence mufl do much, fo this Vniting Spirit of Love mull do a great part of this work*, and that both as it worketh inwardly on our felves in the Communion of Saints, and as it worketh outwardly by attraction and communica* lion, to draw in and aflimilate others.

$. 4. L The Churches Vnity of Spirit doth fortifie and fit it for all its own offices in order to the converfion of the world : All parts are better qualified for the work, by that Wifdom, Goodnefs and Life which they mud work by : And each member par-taketh of die common ftrength which their Unity caufeth. An united Army is likcft to be victorious: Their routing is their flight and overthrow : And the Army or Kingdom that is Mutinous or in Civil Wars, or not unanimous, is unfit to enlarge dominion, and conquer others: They will have work enough at home.

§.5. Were but Chriftian Princes and people united, as they would be a terror toTurtyh and other Infidel Opprefibrs (and in likelihood eafily able to vanquifh them "l fo they might eafily contribute their endeavours to inftrud and convince thefe Infidels with probability of greater fuccefs y than any attempts have yet had upon them. They might with greater advantage fend out and maintain men of Learning and other fittjefs to perform it. The

Eaftera

L 69 ] Eaftern Chriftians by divifions were broken off from the Greeks : The Greeks by divilion ( and wick-ednefs) fell into the hands of the Turks: The divifions of the Weftern Nations furthered their Conqueft, and hindred the Greekj recovery : The divifions of the Military forces loft Talefime and • fruftrated their vaft labours and expences: Loll alio Armenian aids, and dellroyed the hopeful beginnings of the Converfion of the Tartarian*: The divifion of Chriftian Princes, hath fet up the Papal Kingdom as the Umpire of their feuds. That which hath done fo much to deftroy Churches and Kingdoms, and hath murdered many hundred thou-fand Chriftians, and gone far towards the extirpating of true Chriftianity out of much of the (formerly Chriftian) World, muft needs unfit us all to recover the World, and convert unbelievers.

5J. 6. And were but Chriftian Preachers and Pallors United, inftead of their pernicious Church-deftroying contentions, how great things might their united diligence have done! If nil the mif-chicvous unskilful proud wrangling , and worldly ambitious ftrife by which the Chriftians were divided into Ncftorians, Emychians, Monothelitcs, Than-tafiafts, Doxatifts, Novattans, and their Anathema-tizers^c. had been turned into an united force and diligence, by Light and Love to have converted Infidels, What a happy cafe had- the World been in ? And what blefiings had that part of the Clergy-been, that now have left their Names and Hiftory to reproach and fhame ?

tf. 7. II. And as Efficiently, fo'Objeclively and Morally theVmon of Chriftians tendeth to cenvertthe World, as it is notorious that their divifions have hindered their Converfion. Men commonly fufp' (X

F 3 them

C 70 u

•theni to be deceived or deceivers, that do not agree among themfelves. They that reverence united Chriltians, defpife them when they fee them fall into diyifions, and learn of themfelves to condemn them all, by hearing them revile and condemn each other. Chrift had never made it fo great a part of his 1 prayer to his Father, that his difciples might be One, even as the Father and he were One, to this end £ that the World may know that the Father fent him'] if this their Union had not been a fpecial means of convincing unbelievers. And this was not by a Political Union of the reft of his Difciples under fome One of them as the Governing Head of all the reft: For no fuch Head was fet over them •by Chrift, nor ever claimed or exercifed any fuch authority: But it was a holy Union of Minds in knowledge and faith, and of Hearts in Love, and pf Life in their published Doftrine and their Communion and Converfation. The common Sun-light maketh all mens fight (whofe Organs and Vilive faculty are found ) to agree: and though a man hath two eyes, they fee unitedly as if they were one: The more united fuel make one fire, the more powerful it is to kindle on all other combuftible matter near it. When many Minifters of the fame or fe-veral Churches agree, it much availeth to procure the belief and obedience of their flocks. And when Paftors and people agree, it ftrongly inviteth the reverence and confent of thofe without. By wilful diflenfions we are fcandals and fnares to unbelievers, and if Chriftians live not in Unity, Love and Peace, they rob the world of a great appointed means of their conversion: And they who for fo doing do juftly exclaim againft perfecutors and bin-derers of the Gofpel , fliould alfo remember how much they participate in that guilt, while the Love

cf Chriftiansto one another is madealmofcas need-l ful as preaching to the winning of mens Love col faith and holinds.

£.8. As in the folemn finging of Pfalms, the harmony of concenting well tuned voices, inyiteth the hearers to joyn with them by delight, when bawling "confufion and difcord ( one linging one time and another another) is loathfome and tire-iome and driveth men away: f^o would the IV. 1 concent of Chriltians have won unbelievers to the Love of Chriftian faith and piety, when their divi-fions and wicked lives have had contrary lamentable effeds: wo to the world becaufe of offences, and wo to them by whom offences come.

CHAP. VI.

The Unity of Christians is due to the lionour of Qhrift) and is p leafing and amiable to God.

#. i. TT is not only Miracles that are Chrifts .wit-. JL nefs in the world. Thje fpirit qf Prophceif

alfo is called his mtnefa Rev. 19. 10. And if many Prophets (hould all fay that they fpeak fromChrift, and (peak contrary things, rad charge each other withfalfhood and deceit, would this be to his honour or to the credit of their teflimony ? It is the great Concord of the prophecies, promifes and types of the Old Teftament with the hiftory and doftnnc of the New, and the great concord of all the writers of the New Teftament among themfelves, which greatly facilitated our belief both of the Old and F 4 New.

C 7*3 New'. And all Infidels who accufe the Scriptures of untruth, do accufe it alio of contradiftions: And if they could prove the later; they would prove the former.

$. 2. And the fpirit of Holinefs as it regenerateth and faa&iSeth Turners from generation to generation, is no lefsa witnefs of the Truth and Love and Glory of Ch-rift, than prophecies and miracles: The fame fpirit that is the author of prophecie andfa-cred dofrrine, is alfothe author of believers renovation to the image of God. And Illumination is not the leaft or laft part of this fandtifying work:

"'ft is the light of the world, and his word and irit are given to enlighten blinded minds, and to bring them out of darknefs into his marvellous light, and frcm the power of the Prince of darknefs and from doing the works of darknefs, to the Father of Lights who giveth wifdom liberally to them that ask it, that they may walk as Children of the light. ' 'Light is lifiially called Glory: Heaven is the place of the greatefl Light>and greateft Glory: And heavenly wifdom in believers, is much of their Glory here begun, in which their Father, their Saviour and their fanftifier is glorified. Whatever therefore obfcu-reth or diminifheth this facred Light in Saints, op-pofeth that Glory of God and o»jr Redeemer which rouft appear and fhine forth in them. The holy Learning of his difciples is the honour of the heavenly Teacher of the Church: All true believers are taught of God : were they no wifc'r, nor no better than other men, where were the teltimony and the honour of their Teacher? and who would believe that he were a happier Teacher than Philofophers ? or that he were the true Saviour of the world that doth not iave his own difciples from fin and folly ? No wcjider that God hath no pleafurein fools, and

that

C 73 1 that the foolifh fhall not Hand in his fight, when they are fuch a dilhonour to Chrift and him : what fellowfhip hath Light with darknefs ?

And who knoweth not that difagreement proveth ignorance and errour, in one party at lealt ? When they hold.and plead for contrary opinions, both cannot be in the right. And when this is but in dark and difficult matters, of no great influence on our hearts and lives and future hopes, it is tolerable -, and no more to be wondered at, than that we are yet but imperfeft men in flefh, and in this low and dark-fome world : But when it amounteth to that which maketh Chrlttians judge it neceflary to anathematize one another, and tocafl:9ut each other from their communion as intolerable, and perhaps to feek one anothers deftruftion, do they not loudly proclaim their (hameful ignorance to the world ?

$. 3- I know that difciplinemuft be exercifed and the precious feparated from the vile, and this efpe-cially for the honour of Chriftianity. For if the Church be as a Swinefty,andthe clean and unclean, the ibber and the drunken, the chafte and the fornicators equally members of it, fuch a fociety and their religion will be contemned. For fin is a reproach to any people.

But calling a felon or murderer in Jaile doth much differ from a civil Prov - *4- 34-war. For the Church to caft out the * 6m ^ impure that repent not, is neceflary jer.23 4°* to their honour •, but to divide and & 29.18. fubdivide among themfelves is their Sc/^2.12. reproach, though the dividers have *F 44-8 -never fo fair pretences. " ]'

£.4. I know alio what pretences £22.4. againft herefie, &c. the dividing lefts .

: had in all ages. They have pretended that

they

[74 3

they only being the true Church, the condemning and rejecting of all others was neceflary to the Churches honour : But is it indeed to the honour of theChriftian name, that fo great bodies for fo many ages have continu'd to condemn and anathema-: tize each other ? That the Greek Church condemned! the Weftern, and the Weftern them ? That the Eaftern and Southern are feparated from both? And the Weftern Chriftians fo divided among them-felves ? Who that is not a ftranger to man and hi-ftory knoweth not that it hath been to exercife a Dominion over others, and alfo to extol the skill of their underftandings, as fpeaking rightlier than others, when they ftrove about ambiguous words, that very much of their anathematizing hath been ufed ? And when the Pope hath anathematized the Patriarch of Conftantinofle^ he hath anathematized him again : yea fo hath the Patriarch of jilexandria -alfo. And when the three parties (the Orthodox, the Neftorians and the Eutychians) for fo many ages have continued anathematizing each other, the dilhonour falleth on them all in the eyes of beholders, and no party recovereth their honour with the reft. ^.Undoubtedly it is they that God .(hall make the blefled inftrumentsofreftoring the neceffary means' of Concord, and thereby of reviving Chriftian Love and peace, that will be the chief and honourable agents for the repairing of the honour of the Chri-ftian Church, if ever it be repaired in this world. All parties feem agreed in this, even they that moft; foolilhly and cruelly tear and diftradthe Chruch, ■ that it mull be Love and Concord that at laft muft heal it, and recover .its glory if ever it be healed. And' how much Chrift is pleafed to rfee hisTervants live in Love and peace, his office, his nature, his many and 7chement Commands do tel! us.

CHAP/

t 75 3

CHAP. VII.

v

III. What obligations are on all Chrift tans to avoid fwful divifwns and difcord y and to promote this Unity and peace.

J. 1. TT^Rom what is already faid it is eafie to gait/ ther,that many and great obligations are on all Chriftians to be promoters of Concord and enemies of difcord and divifions. I. The many and exprefs commands of Chrift in Scripture do oblige them. This is no dark or controverted point, written in words which are hard to be iinderftood, but plainly uttered and often urged : Yea when fe-veralof Gods commands are mentioned, this is ftill preferred before mod others that can be imagined to (land in competition againfl: it : As the uniting Love of Godh called the ^r/? and great Co?nmand y io the uniting Love of man is called the fecond like to that 0 and thefiimm of the fecond table, and xhz fulfilling of the Law. It is not mentioned as an Accident of the New Creature, but as an ejfential part; not as the high qualification of fome rare Chriftian, but as that which is necejfaryand common to all that are the living members of Chrift : Not only as needful to fome inferiour ufes, but as neceflary to all the great Ends of our Religion, preferred before facri-fee and all the rituals, and not to be difpenfed with, on any pretence. %

£.2. II. No man therefore can be an obedient ant of Chriftthat feekcth not to keep the Vnty

of the ffirit in the bond of peace : If he that breaketh one of the leaft commands and teachcth men fo to do, (kail be called Leaf; in the Kingdom of God, what fhall he be called, and where fhall be his lot that \ breaketh the greateft ?

'$. $. ."III. The Love of God our Father and of Chrift our Redeemer doth oblige us: For if he that lovethnot his brother whom he feeth daily, cannot Love God whom he never faw ', how much lefs he that loveth not the multitude of believers, and fo great an \ intereft of GocJ in the world, as is that unity and j concord of the body of Chrift t And if he that doth 1 or doth not good to one of the leafi of the fervants of] Chrift, is fuppofed to have done it or not done it to himfelf, how much more he that doth or omitteth that which Chrift and his whole Church is fo much concerned in ?

$. 4. I V. The Love of our own fouls obligeth us, confidering how many and great impediments dif-cord doth raife againft all grace and duty, and againft our holineis, comfort and falvation : And how much Chriftian Love and Concord do conduce to the prefervation of all grace, and to the attainment of Glory: All men in true Concord are our helpers, and all men in difcord are our hinderers, and tempters. How fair and eafie is the way to Heaven among true Loving and agreeing Chriftians ? and how hard is it where divifions and contentions take place ?

$. 5. V. The Love of our neighbours fouls ob-

h us to this: That which is bell: for us is beft

for them. Alas, carnal minds deceived by fin need

not to have the way to heaven made harder, nor to

be

C 77 3

be tempted by the difcords of Chriflians to defpife them : Their own malignity and the devils temptations, when \vc have doneourbcft may fuflke to deceive them and undo them : Every Chriltiaa ihould be a helper to the falvation of all about him, <and a fouldier under Chrifl, to fight againft Satan as he is the great divider and deftroyer. As ever therefore we pity the fouls of finners, and would not be guilty of their damnation, we fhould keep the Unity of the fpiritin the bond of peace.

$. 6. V I. Our Love to the Church and Sacred Miniflry doth oblige us. Our Difcords unfay too

{)Owerfully what Chrifts Minified fay, when they et forth the power of grace, and the excellency of Chriftianity ! All the oppofition of the arguments I and reproaches of Quakers or malignant prophane ; enemies is of far lefs force againlt the Gofpel, than i the difcords of profeifed Chriflians. The labours 1 of many worthy Miniflers have been hindered, and j their hearts even broken with fuch finful and fcan-dalous divifions •, when the enemies hit us in the teeth with thefe, we are afhamed and cannot deny the fa ft, though we can deny their falfe conclufions. How much of the defigns of Satan and his agents have lain in dividing the fervants of Chriffc ? Some of the moderate and peaceable Emperours in the more flourifhingftateof the Church and Empire, by the difcords and mutinies of factious Chriflians were made a-weary of their Crowns: Yea fome ofthofe that the hafty hereticating Orthodox party too nattily pronounced hereticks and heretical (fuch as Theodofim junior, Zeno, j4r?aftafm^ Juftinian, &c. ) were tired out with labouring in vain to keep the Chriftian Bifhops in Peace, and by Hiftorians are recorded to be men of better qualities.tharf

the

the Bifhops : And one of them {Anaftafuu ) laid down his Crown and told them he would not be the Ruler of fuch contentious and unruly men, till the necefiities of the people brought them to remorfe, and to intreathimto continue Emperour, and pfo* friifed toceafe their mutinous contentions.

'And what thedivifions in the Church of Rome did tofhameand thus far abafethe Papacy, is paft all doubt: When there have been in many generations iometimestwoand fbmetimes three called Popes at once, when fome Kingdoms owned one and fome '' another, and w 7 hen they often fought it out, and (as Viftor the third and many another ) got their pre% tended right by Viftory, not by the Word but by the Sword , When one Pope for forty years together lived in France at Avignion^ and the other at Home j When they fought it out with many Empe-rours and Kings , When Italy was kept by them many ages in divifions and bloody wars , and when the very Citizens of Rome and their Popes were put to fight it out at home in their ftreets 7 . And when the Popes have excommunicated the people of Rome it felf ( where then was the Church of Rome f ) All this Church hiltory recordeth to their perpetual frame.

And have not the difTenfions between Luther and Caroloftadivu-i and ZuingUuSy Lutherans and Calvinifisj to name no more, been a reproach to the Reformati-on fas I faid beforej. As we Love the Church then, and as we regard the honour and fuccefs of the Mi-niftry, and would not have Chrifts hpufe and. Kingdom fall or be fhaken or difgraced by our fin-ful difcords, Let us keep this fpiritiial Unity and peace.

$.7. VH.

§.7. VII. And indeed Experience is not the Ienft of our obligations: A danger never tryed, is iel-dom fo cauteloufly avoided as thpfe into which we have formerly fallen, and out of which we I ftarrowly efcaped. They that have read Church-Hiftory", what the factions and herefies of the Bi-fhopsand people have done from thedayes even of the Apoftles to this day: Yea, they that have but feen and felt what Religious difcords have done in this generation, even at home in England, Scotland and Ireland, and yet do not hate fuch difcord as death, and love peace and fpiritual unity as life and health and fafety, they are hardened pafl: all excufe.

CHAR VIII.

What fort and meafure of Vnity may not^ or may be groundedly hoped for on earth.

#. 1. TPHe Prognofticks in difeafes are needful to JL direft Phyficians in their attempts: He cither pretendeth to Cure incurable difeafes, and thereby doth but torment the Patient and haften death, or elfe will haftily prevent the Crifi?, or will open inflammations before the time, may be .called aPhyfician or Surgeon, but will prove a hurtful or pernicious enemy. Some difeafes will admit of no better than palliating and delay: Some that arc curable , are made mortal by temerarious, bafte. V. 'ho will break the Egg to get the Chicken before it is ripened by nature for exciufion? Yet huh the Church had too many fuch Mid wives th Stm

abortion

C8o'3

abortion and untimely birth, and cannot flay till natures time 5 fuch mifchievous Surgeons as arepre-fently lancing unripe apoftemes : Lt is of mifchievous confequence to expert fuch Concord , and accordingly fet upon the haftening of it, which certainly will never be: And it is of gre&t and necef-ftfryllfe, to know how much, and what Vnity may be expe&ed, in the Church militant, and whan not.

$. 2. I. Negatively: I. It is certain that Chrifti-ans will never be all of one ftature or degree of grace. The Apoftle hath fully opened this, 1 Cor. 12. and here Eph. 4. and Rom. 14.(^15. and elfewhere. Some will be of more blamelefs lives, and Tome more offenfive: Some will be more fruitful and ufeful in the Church than others', fome will have greater gifts than others for that end: fome will be more patient and meek, and others more paflionate and hot: fome will be more confiderste and prudent, and fome more rafh and of indecent carriage: fome will be more humble, and conde-fcending, and abhorr pride much more than others will do: fome will be more zealous, and fome more frigid or lukewarm : fome will be much more heavenly, and make lefs of earthly things than ethers: fome will be more felf-denying and patient under fufferings, and fome will too much feek their own tranfitory things, and with greater impatience bear both crofies from God and injuries from man : fome will be more cheerful and rejoy.ee in God, and the hope of Glory., and others will be more fad and timerous and heavy : Some wilhhave a ftrong faith, and fome a weak : Some will have allured fealed hopes, and others will be doubting of their falvation : But in nothing will there be

more

■

c si:

more certain and notable difference, than in mens knowledge and conceptions of fpiritual things. Undoubtedly there is fcarce a greater difference Vifages, than there is of InteUtttual tpprehe-nfions : Nay, perhaps the likenefs of all mens faces is greater than of their undcrftandings. Some will ftill know little, (and none very much, but J others comparatively much more: Some that know much in one kind, wiH be ignorant in others: And as all men are not of the fame Trade, nor all Scholars profecute the fame ftudies, but fome excell in one thing, and fome in another, and fome in nothing, fo in religion fuch proportions and differences of underftand-ing there will be.

$. 3. No obferving man that converfethwith mankind one would think could be ignorant of this : And yet the talk and actions of too many Church-Leeches in moll parts and ages of the Chriftian World, hath fhewed that they did not well understand it. If univerfal, conftant, undenyable expe* rievce be not enough to prove that it is fo, and hath been fo , and therefore will be fo , Let the certain Caufesof it be confidered.

1. Men are born of mtel different Intellectual com-flexions, and degrees of capacity: fome are ldeots 3r natural fools •, fome are half fuch: fome are ^ery flegmatick and dull of .wit, and mult have long :ime and teaching to learn a little \ and of memo :ies as weak to retain what they-learn : fome have laturally ftrong wits, and as ftrong memories.' If :hcfe be bred up in the fame houfe, will they there-ore have the fame knowledge and conceptions?

§. 4. 2. And as men naturally differ in quicknefs

md dulnefs of wit, fo they do in the temperature

!|)f all their humours and bodies, which ac-ciden-

' ally will caufe great difference in their minds. A

G fanguine

fonguine man hath ufually other thoughts and perceptions than a phlegmatick man -, and aphlegma-tick man hath other thoughts and fenfe of things, than the cholerick have ; And the melancholy mandiffereth from them all, and often from him-felf. As thefe tempers varioufly affeft the phan-tafie and the paffions, fo confequently, they do ufually the Intelledt and the Will.

£. 5. 3. The Countreys that men are born in, if not by the air and foil, at lead; by the great diversity of Languages, Laws,Governments and Cuftoms, do make much difference in mens conceptions: As we fee by experience in the difference of many Nations.

$.6. 4. The very fins or merits of Parents may do much to the hurt or benefit of Children-, partly by corrupting or bettering their bodily temperature , and partly by Gods curfe or blefling on their fouls: As I have fully proved in my Second Deputation of Original Sin.

$. 7. 5. And were there no other caufe of different conceptions than the different education of children by their parents, it would make a very great difference in the witld. When one is brought up in Learning, and another in barbarifm •, one in teading and hearing Gods Word, and another in contemning and deriding it: One is taught to reverence Gods name and truth , and another to blafpheme them or defpife them: One is taught one Religion and another another: One is taught to lay all his falvation on that which another is taught to abhorr. And it is not only in Divers Lands , but in the fame Cities, Towns and Streets, yea, among men that publickly profefs the fame Religion in Name and Generals, that this difference is found*

$.8.

$.8. 6. And if Parents make no difference, yet Schoolmafters often will: With their Grammar learning , one teacheth his Scholars to deride fuch or fuch a party of Chriftians as Hereticks, He-teroclites or anomalous •, and others fay the fame of others, as they themfelves do like or diflike ; And Boyes ufually take deeply their Matters dictates, efpecially if they be cunning and malignant, and fuch as the Devil and flefh befriend.

$.9. 7. And it is no fmall difference, that G?w-pany and Converfe caufe: Even among Children and Servants in families,and Boys at School: from whom they are as apt to receive ill impreffions as from evil Teachers. And therefore variety of company in Youth, is like to breed variety of fenti-ments.

5$. 10. 8. And the different Books which they read, will make the like difference : while one writeth againft that which another proclaimeth to be excellent, and necelfary, and all fet off the matter with fuch plaufibility and confidence as young and unexercifed perfons are unable to fee through and perceive the error.

§. 11. 9. And when they go abroad in the world, the difference among thofe that they converfe with all their lives, may well be expedted to caufe much difference in their thoughts. If they be fet Apprentices, one falls into a family of one mind, and another of another : And fo if they be fervants: And their friends and companions will occaiion as much: And if they marry, the different judgements of Husbands and Wives may do the fame.

§. 12. ]o. And efpecially when differences in Religion have already got pofieffion of all mankind (in fome degree ) and they fet themfelves to enquire after the nature of thefe differences, and G 2 being

being at Srfl unskilful are unable to try and judge aright, they mult needs fall into great variety of judgements.

$.13. 11. And the great difference among Treachers and Paftors of the Church will be as powerful a caufe of difcord to youth and learners, as al-> mod any of the reft: while one Preacher condemned that as a dangerous errour, and frighteneth them from it as a heinous fin, which another extolleth as fteceflary truth or duty. And yet thus it is in many particulars even where men profefs the fame Religion : witncfs the many loads of books that are written by the Papifts againft each other*, As the Dominicans* againft the Jefuites, and the Jefuites againft them -, The Janfenifts againft both, and their odious charges of higheft falfe do&rines and crimes in their provincial Letters, and the Jefuits Morals : Gnlielmm de fantlo Amore and his partners againft the Fryars •, The fecular Priefts againft the regulars, fuch as Watfon in his Quodlibets, and abundance more fuch like: And in what Countrey al-moft or City do not preachers in fome meafure differ, and breed diverfity of fenfes in the people ? Which Paul foretold even in the pureft times and Church, that of their own [elves fiould men arife fpeaking perverfe things to draw away difciples after them. Befides the grievous Wolves that (hould enter and devour the flock^ Adt. 20. 30. It mnfi be that here-fies miift arife, that they that are approved may be made manifeft. In Corinth fome were of Paul, and ibme of Apollo and fome of Cephas, and they had fuchdi-vifions as fhewed them to be much carnal', At Rome they judged anddefpifed one another about meats and drinks and d.ayes : Rom. 14. d-15. And fome cattfed divifions and offences contrary to the doUrine which they had learned, Rom. i6 9 16, 17. In Galatia

they

they had Judaizing teachers that troubled them. And at Antioch fome taught them that except they Were circumcifed and kept the Law of Moles they could not be javed, Aft. 15. 1, &c. In Afia fome Churches had Nicolaitansj and fuch as taught them to eat things offered to Idols, and to commit fornication, and the wwan JezabelrW feduced them : and fome had fuch as Diotrephes that received not the brethren and caft out thofe that did, and prated even againft the beloved Apoftle with malicious words: Divers Churches had perverse difputers, about the Law and genealogies, and fuchasfirove about words that prof ted not, but to the fubverting of the hearers; and ibme vvhOLfe dottrine fretted like a Cancer, who fubverted whole houfes, whole mouths were to be (topped: And the Coloilians had fuch as were for humane ordinances, touch not, tafie not, handle not, and for worfripping Angels, and prying into unknown things: Col. 2. And Paul telleth the Philippians that fome preached Chrtft, not fin-cerely but in envy and fir ife to add afflittion to his bonds , whom yet he filenced not, but rejoyced that Chnfi was preached even by fuch: And he foretelleth Timothy that in the later dayes much falfe doftrine fhould be vented, And even then he had none like minded to Timothy that naturally fought the Churches good \ but all fought their own (too much) and the things of Jefus Chrift too little. And the Apoftle John met with fuch as he would not have Chriftians bid Good fpeed to, nor receive them into their houfes', And James was putfharply and largely to reprove fuch as in conceited wifdom would needs be Mafters, and had the caviout wifdom which is from beneath, and is earthly,fenfual and devilift, producing firife, confufion y and every evil work^, Jam. 3. And could it then be cxpefted that all Chriftians be of the fame opinions in all things?

G 3 J. 14. 12. But

$. 14.; 12. But now this temptation to differences of judgement is grown much greater, in that the Chriftian world is fo publickly and notorioufly divided into different parties. The Greeks are one party •, the Armenians and Georgians fomewhat differ ? The Syrians and the Abaffines and Copties in Egypt and other Eaftern and Southern Countreys, are of divers fentiments in many things : The Pa-pifts differ from all"-, and the Proteftants from them \ and too many divifions are among themfelves •, which I need not name. And can it be expefted that in fuch a world, particular Christians fhould be found without their perfonal differences ?

$. 15. 13. And the variety of Governments, and Laws, will alfo produce the like difagreements: While one Prince or State is of one mind, and another of another \ One is a Papift, another a Prote-ftant, one a Lutheran and another Reformed, one a Greek and another againft ail forts of Christians} And in the fame Kingdom in one age the Prince •'is of one mind, and in the next his Succeffbur of another. And this mnft needs cauie difagreement in the Subjects.

f. 16. 14. And even the variety of Gods provu dences will occafion diverfity of thoughts : when Tome are in health and fome in ficknefs, fome in wealth and fome in poverty, fome high and fome low, feme favoured and preferred, and fome persecuted, iraprifcned^flandered and diftrefled, whence different impreffions will arife.

§- 17.^15, Yea mens different trades and callings v;il! occafion different impreffions-, whileft their bu-finefs leadeth theiji feveral wayes and into feveral companies, and altering eiriployments.

?. 18. 16. Andalmofl ail men have fome different interefts ^ The Teacher and the Hearer, the

Land-

i

Landlord and the Tenant, the Souldier and the Countrey-man,the buyer and the feller, the matter and the fervant, the ruler and the fubjeft, which will occafion different inclinations.

$.19. 17. And men have great difference of temptations, and provocations, from Satan.and from men: fome Satan tempteth one way, and fbme another ; fbme are abufed and provoked by one fort of men, and fome by another •, fome are called out to difputes with one Se<ft, and fome with another : And when they are engaged they ufually bend all their ftudies one way, and little confider what may be (aid on the other fide, or of other matters?

§. 20. 18. And when once a man hath received fome one great opinion y true or falfe, it draweth on abundance of confequences, which thofethat received not that point did never think of.

$. 21. 19. And fome have much more*/we and teifnre to ftudy, and happy counfellours to help them. And fome follow hard labour and have little leifure to read, hear or think, or elfe live retiredly where they have little notice of affairs, and mifs the help of found and faithful counfeilours and helpers.

$.22. 20. Laftly, Gods own Grace is free, and given to men in great diverfity \ fome that have the fame fpirit have more illumination, and fome lefs, as the Apoftle at large declareth, 1 Cor. 12. and elfe where. There is one Glory of the Sun, and another of the Moon faith Pauls And as one ftar differs in glory from another, fo doth one man in gifts and underftanding •, And the face of the whole Creation fheweth that God delightetrTto make a wonderful diverfity in his works •, fcarce two ftones in the ftreet, two fheep, two beafts, two birds, two fifties, two trees, arc, fo like, but we may know 7 one G 4 from

from another by their differences : No nor two fons of the fame parents, or two of the offspring of any animals.

And is not all this joyned to the conftant experience of all ages, enough to prove, that even among Christians, and good and tolerable Chriftians, yea among all, there will ftill be differences in degrees of knowledge and virtue^ and cqnfequently dif cords in fome matters of Religion, higher or lcwejc more or lefs ?

• <5. 23. 11. It is therefore certain that while there will be difcord in Judgement, there will be alfo dif cord in profejftons, and in prakice. For honeil mens profeffions and practices will agree with their judgements in the main. Even Paul add Barnabas will part when their judgements lead them fo to do. When men have not the fame meafure of skill and accuratenefs in exprefling their own minds, and in fpeaking properly, grammatically, logically, fignifi-cantly, agreeably to the thing fpoken, nor the fame skill in defining, ordiftinguifhing, or lifting the true fenfeof words, they will really differ, and they will verbally differ, and feem to moft unskilful judges^ to differ really when they do not.

§,24. It is not therefore to be expefted that if

fome men think that Ung dotirmal 'confejfions formed

in mens private words, or Liturgies 01 other humane

formes, have nothing in them untrue, or evil, or

which all men may not confent to, therefore all

ethers Qiuft think fo too, and fay as they : who can

think that in manv thoiifand uncertain words, all

can and muft be of the fame mind, and ap-

e them all alike? Or that honeft men can lye,

that they afTent to what they do not ?

§ 25. And

$. 25. And if mens judgements differ about matters of practice, in eflentials, integrals or accidents, their practice will accordingly differ. He thatjudgeth a thing unlawful will not do it, if he fear God and be truly confcionablc. Had Images been lawfully nfed in places or excicifes of Gods worfhip, yet it was inhumane and unchriftian in thofe Bifhops and Councils who curfed from Chrift all that were of the contrary mind, and pronounced it an intolerable herefie, and eje&ed and filenced diflenters, andraifed wars and bloodfhed for fuch a difference : Much more unchriftian was it for the Roman Pope to rebel againft his proper Prince, the Greek Emperour, and alienate the Wcflern Empire from him, to the French, on that account, and to excommunicate and depofe Emperours as hereticks called Iconoclafts, as if Imagery had been an Article of faith, or a neceflary univerfal Command of God: For how can that be aherefie that is not a plain denyal or fubverfion of any neceflary article of faith or praftice ? And fure no fuch for Images is in the Creed or Decalogue.

§. 26. The fame I may fay of many other Religious practices .• As St. Panl fpeaketh of meats and drinks anddayes^w. 14. or 15. fo mufl we fay of all things that are of no greater neceflity : If men in all thefe muft be brought to uniformity and pra-<ftifing in the fame mode, it mult be either by argument and perfwafion, or by force: The firft we are fure will never do it, in all things, though it may in many : All the twenty reafons before mentioned prove it \ and many hundred years experience much more •, It is certain to all fave blinded perfons, that all Chriftians will never be in all things of a mind, about Lawful and Unlawful, Duty and Sin : And it's as certain, that force will never do it: St.

faith

faith of things indifferent, that he that doubteth is damned if he eat^ beeanfe he eateth not of faith: For whatfoever is not of faith ts fin. Ungodly perfons that have no true Confcience may go againft their falfeConfciences for worldly ends,and wilfully fin for fear of men-, But fo will no true Chriftian, unlefs in ihehourof fuch a temptation as Peters, by a fall from which he will rife again to a ftronger refolu-tion than he had before: No found believer will fell his foul to fave his flefh, 'nor hazard heaven by wilful fin to fave his intereft on earth. So that this way of forcing men to pra&ife contrary to their Confciences, in points in which good and tolerable Chriftians differ, will but make up Churches of wickectmen that have no confcience, joyned with one party that is therein agreed. And I lhall fhew you in due place, that they will never devife what to do with the Co&feiegable dilfentets, that fhall not be far worfe than a charitable and peaceable forbearance.

$. 27. III. Iti3j certain that there will never be

fo great Concord, as that all Difputings, oppofition }

and paffionate m& injuriom words and writings will

ceafe among all forts of Chriftians ; No nor among

all that are honeft and upright in the main. For as

long as one taketh that for a dangerous errour or

fin which another taketh for a neceflary truth or

duty, men will (even on Gods account) think ill

of one another, and in fome meafure (peak ill as they

think. They that know that they mult not call

^ood and good evil y nor put darknefs for light, and

tight for darknefs, will abufe and injure one another in

s where they confidently err : A Lutheran,

though pious", will (peak and difpute againft a Cal-

.", and a Calviniit againft aLmheran; And fo

C 91 1

of many other Parties. And though it is greatly to be wifhed that all Chriftians had humble thoughts of their own underftandings, and would ftay till they know well what they fay, before they talk: much againit things or perfons, and though it be fo with wife and eminently fober humble men, yet with too many it is far otherwife, and like fo to continue. Perverfe difputings and (hameful back-bitings, and fpeaking evil of things and perfons not underftood, have fuch unhappy caufes in the remnants of dark corrupted nature, that they feem to be like to live till a golden age or heaven do cure them. Talking and writing againft one another even of the fame Religion, yea praying and preaching againft one another muft be expefted in fome degree: I would I need nor fay, fikncing and perfecting one another ', yea excommunicating and anathematizing among the worfer fort of men ? fuch ufage as NazSwz.cn had from one of the fa-mous General Councils, and fiich ufage zsCbryfoftom had from fuch Bifhops as Theophilm Alexand. and Epiphamus and a Council of other Bifhops, and fuch as abundance of excellent men in molt ages have met with in the like kind and way, may beexpe&ed again till Bifnops and all Chriftians beq^ne more wife and refined perfons.

jj. 2:8. II. But (affirmatively) there is yet an excellent fort and degree of Unity and Concord to be fought with hope among Chriftians, worthy of all our utmoft labour: Yea there is a true and excellent Unity and Concord which all true Chrifti-do already enjoy: confiding in the following things.

§. 29. L All

C90

£. i's>. I. AUChriftians (truly fuch) believe in One God \ and believe the incomprehenfible Trinity , and believe Gods Effential Attributes wid Grand Relations to man. They believe that he is Infinite in Zw-menfity and Eternity and Perfection, even a moll P.er-feEt Spirit i Life? V rider ft anding and Will, molt Powerful, Wife and Good, the Creator and preferver, the Governor's and the End of all, of whom and through whom a^nd to whom art all things \ in whom we Live and Move and have our being ; Moll Holy and True and Merciful and Jufl ? whom we are bound to believe and trufl and love and ferve, and obey and praife with all our heart and mind and ftrength: and perfectly and everlaflingly to fee, Love and Praifehim, (to Pkafe Him and be Pleafed in Him ) in Glory, is the end and happinefs of Saints.

$. 30. II. All true Chriflians believe in One Me-diator between God and man, Jefus Chrift, the Eternal Word, God, and one in Efience with the Father, Incarnate, alfuming the whole Nature of man, conceived by the holy Gholt, born of the Virgin Mary, and was holy, harmlefs, undefiled, feparate from fin-ners, fulfilling all righteoufnefs, and overcame the Devil ar4 the world, and gave himfelf a Sacrifice for mans fin, by fuffering a curfed death on the Crofs, to ranfome us and reconcile us unto God ; and was buried and went to the departed fouls in hades, and the third day rofe again from the dead, having conquered death: And having declared the new Covenant or Law of Grace, and commanded l\h Apoftlesto preach the Gofpel to all the world, nod promifed them to fend the Holy Spirit, he aicendcd mto Heaven before their faces: The laid Covenant of Grace is fummarily this [ that whereas all have finned and come fhort of the Glory of

God;

God,fin by one man entring into the world and death by fin, and fo death and condemnation parted upon all, in that all have finned •, God fo loved the world that he gave his only begotten Son that whofoevcr Believeth in him fhould not periih, but have ever-lafting life \ that is, God freely giveth to loft undone finners Himfelf to be their reconciled God and Father, Jefus Chrift to be their Saviour, and the Holy Ghoft to be their San&ifier, if they will Believe and Truft him and accept the gift, and will in ferious Covenant (which Baptifm celebrateth accordingly) give up themfelves to him, Repenting of their fins, and confenting to forfake the Devil, the world and the Flefh as oppofite to God, and iincere-ly (though not perfectly ) obey Chrift and his Spirit to the end, according to the Law of Nature and his Gofpel inftitutions, that fo they may overcome and be Glorified for ever. ]

And they believe that Chrift will come at laft in Glory and judge all men according to his Laws and to their works].

§.31. III. And they all believe that the Holy Spirit, being God and one in Effence with the Father and the Son, proceeding from the Father and (ov by) the Son, is the Great Witnefs, Agent and Advocate of Chrift, before, at, and after his coming into the world incarnate •, by his gifts of Prophecy, Miracles and San&ification, convincing finners and drawing them to Repent and Believe, and dwelling in Believers as an operating caufe of Divine Life and Light and Love, thus Uniting them to God in Chrift their Head, and to each other in Faith and Love, by which they are gathered to him as his Church or body, having the forgivenefs of their fins, and the adoption of Sons, and right to

the

C94l

the heavenly inheritance •, And living in holy communion on earth, their fouls at death are received to happinefs with Chrift, and their Bodies fhall be raifed, and foul and body Glorified at the laft with Jefus Chrift and all the blefled, in the perfeft Vifion, Love and joyful Praife of the molt Glorious Jehovah.

§. 32. And as I. All Chriftians agree in this Belief, fo alfo 1 1. They all folemnly in and by the Baptifmal Covenant, and their holy Euchariftical Communion and other duties Profefs the Confent of their mils to thefe Relations to God their Creatour, Redeemer and San&ifier, and to his Church or body, and their thankful Acceptance of the forefaid Gifts: And they profefs and exprefs their feeking-defires hereof, according to the Contents of the Lords Prayer.

£33. III. And as to Practice they all agree in profeffing and promifing obedience to Chrift, according to the Law of Nature, the Decalogue and all his Written Laws, fb far as they underftand them, and their defire to Learn them to that end.

$.34. All fincere Chriftians agree in the true and Hearty Confent to all this \ And thefe are the true faved Church of Chrift, called Invifible, becaule their Hearts-confent is Invifible. All other Baptized and Profeffing Chriftians with them, agree in the Prof effort of all this -, And are called The Church-vifible, their Profeffwn being vifible. And all this being truly included in Baptifm, which is our entrance into the Catholick ( or Univerfal) Church, in this before delcribed confifteth our Catholick Communion in Chrifts body, as fpiritual or invifible and as vifible.

£35. II. But

$.3 5- n. But befides this Univerfal Church-Union and Communion, for ORDER and Advantage to our great end, God hath inftituted the O R-D E R of Chriftian AfTemblies or Particular Churches *, which are to the Vnivcrfal Church as Cities zxA Corporations to a Kingdom : Which are the nobleft and molt priv Hedged parts of the Kingdom •, buc yet not effential parts, but eminently Integral: For it may be a Kingdom without them, and would be iF they were all disfranchifed and laid common. And if Apoftles and Evangelifts as Itinerant Preachers, convert and baptize men, they are part of the Church Univerfal before they are gathered into di-ftindl focieties under proper Pallors of their own. The Eunuch A&. 8. was baptized into no particular Church, but into the univerfal only \ and fo were many others: And meer Baptifm as fuch without any additional contract, doth no more. If thoufands were Converted in America, or caft there without Paftors, they were parts of the Univerfal Church, if baptized Profeffing Chriftians. And before the Apoftles ordained any fixed Bifhops or Paftors of particular Churches, the Church Univerfal was im being though fmall.

£. 36. But thefe particular Churches being a great part of Chrifts Institutions, and neceflary not only by Precept, but as a means to the Well being of the Univerfal, and the Edification of it and the particular members; It mult be endeavoured,and that with good hope of fuccefs, that there may fo much Particular Church-Vnion be obtained and maintained as (hall much conduce to its great and excellent ends. That is, 1. So much as that in them, God the Father, Son and Holy Ghoft may be Publickly, fo-lemnly, and conftantly confefled, by found door ine,

ftrine, holy worfhip, and holy difcipline and convention.

2. So much as that hearty Chriftian Love may be excrcifed and maintained, and Chriftians edified in Communion of Saints.

3. So much as that God fhall accept them, delight in them and blefs them, their converting, edifying and comforting fouls, hearing their prayers and praifes, and owning them by his Miniftry, Covenants and grace, and differencing them from the people that do not thus confefs and worfhip him, and promoting hereby their falvation.

And if this much be attained, it is not to be vilified for want of more, nor blotted with reproachful names ; but acknowledged with thankfulnefs and praifer

§.37- HI. And yet there is a further degree of concord to be hoped for and endeavoured, and that is the concord of thefe particular Churches with one another: That they may all Profefs, 1. The fame faith, and ncceflary dottrine •, 2. and the fame Love to God and one another ', 3. and the fame Hope of life eternal, 4. and may offer to God the fame neceflary and acceptable fort of worfhip, viz.by preaching and applying his holy word, recorded in the holy Scriptures, preferving and reading them, calling upon his holy name by Confeffion, prayer, thankigiving and praifes, and nolding refpedtrve communion in the ufe alfo of the Sacraments of his Covenant •, and exercifing in fome meafure fjch holy Government and Difcipline, by Paftors overfeeing their fe-veral flocks, as he himfelf by his inftitution hath made univerfally neceflary. And all this, though not in perfection, nor every where with the la ire degree of purity and care, yet fo far, 1. as that

Gods

[97 3 Gods word and ordinances be kept up in fi in all parts and refpedts ncceflary. to fill vat ion , 2. and as may tend to the edifying of the Chur by Love, and concord in neccilory things and their mutual help by counfel, and ftrength by that concord, 3. and the avoiding of pernicious'feuds and diviiions.

§. 38. The means by which this is to be done, 1. by communicatory Letters, 2. by Synods, 3. and by Civil Governors, is after in due place to be explained.

Thus much of Chriflian Vnity and Concord may be well hoped for upon juffc endeavours here on earth: But neither Perfection in thefe, nor thpfe un-weceffkry terms of Concord which fome have tcng taken to be neceflary.

£. 39. And indeed fo muzhas may be hoped for, is fo very hardly to be obtained, that if we trufted not to Gods extraordinary Grace, more than to any natural probability that appeareth to us id man, we Ihould be ready to defpair that ever Chriftians fhould live long in fo much peace and concord: And though the great difficulty fauft not kill out hopes, it mull much quicken us to ftrenuous endca-. vours: Of which more anon. Satan is fo great an enemy to it, and every fin in man is fo much agWft it ( as every difeafe in the body is againlt its eafe and peace ), and the multitude and malignity of fins and finners is fo great, and the very healers fo few and faulty and unskilful, and dofo much againfi: their own defired ends, that inftead of accufing the providence of God, we fhould thankfully wonder that "there is fo much peace and concord as there is, and that all men live not as enemies to each others in continual war \ or that the devouring Pikes leave fo many of the lelfer fi!h alive, and

H the

the weak and innocent are not wholly a prey to the oppreflbrs.

C H A P. IX.

That Chriji him/elf who commanded the Unity 9 Love and Concord of Christians y did preferibe the mceffary terms.

§. i. TF it be once proved, that Chrift himfelf JL hath prefcribed the conditions or terms of Chriftian Union and Communion, what remaineth to Chriftians, but to enquire What are thofe terms ? Whereas for want of that neceflary fuppofition, while men think it is left to them, no manknoweth who fhould do it, and the Pope prefcribeth his terms, and others prefcribe their terms* and almoft each Sed hath different terms.

$.2. That Chrift did prefcribe them , I (hall prove I. Antecedently, a Can/is, 11. Confequently, ab Effects-, 111. By proving the neceflary exclufion of any other competent prefcribers.

f< 3. I. Antecedently it is proved from i. The univerfal necefllty of the thing, 2. And from the office of Chrift to do things of fuch univerfal necef-fity, and his faithfulnefs therein.

$.4. 1. There are few Chriftians fo ignorant or inconfiderate r but will confefs that the Vnim of Chriftians is neceflary > not only to the edification and well being, but to the very being of the Church.

( both

(both univerfal and particular. ) For what is a Church, but many Chrifiians united and affociated for Church-ends ? Pull all the Bricks or Timber of the houfe afunder, and it is no houfe: Pull all the Planks and parts of a Ship afunder , and it is no Ship : Pull all the leaves and fentences of a Book afunder, and it is no Book: Pull all the parts of a mans body afunder, and there remaineth no body of a man, confidered formally, but only materially, and in their aptitude to re-union at the refurre-ftion. An Army disbanded and diffipated, is no Army. And certainly it is no Church, that hath not Church-unity of parts.

2. And all that believe in Chrift, believe that he came into the world to call and gathef his Church, and to fave them s and that he lent his Word, his sVlinifters and Spirit to this end. He is the principle of life to the Church his body ; who firft by aggregation uniteth them to himfelf and one another, and then is their conftitutive and governing and quickning head. It is his undertaken office firft to make all his own members, and then to govern, pre-ferve, edifie and fave them. And how can Chrift make his Church, without uniting the members f Can he build his houfe, and never fet the bricks, ftones or timber together ? Can you make a Clock or Watch, without adapting and uniting the parts? And can Chrift gather, build, compaginate and unite his Church, and not fo much as tell men ( either Paftors or people ) what are the Conditions and terms of union, and the cement or folder that muft unite than ?

§. 5. And all Chriftians confefs Chrifts fufficiency For his office , and his perfedt faithfulnefs in performing it. He wanted neither Power, Wifdom, nor Love ( or Will) to gather his own Church or

H 2 body;

body : He was faithful as Mofes in all Gods houfe. And he that fulfilled all the righteoufnefs of the Law, and whatever was impofed on him as a humbled fatitfter of Juftke, furely no lefs fulfilled all that belonged to him as the grand Adminiftrator, and Benefaftor , and Executor of Gods mercy and his awn will, and as Head over all things to his Churchy Eph. i. 22, 23.

§. 6. Nay, as he was the i&jr and Law-giver of the Church, who was togi've them all theh Vniver-fal Laws (binding all men ) could he be fuppofed to have done this faithfully, if he had left out the very terms of Church-unity and concord , when fuch'unity is effential to theGhurch? Did he fend the Apoftles to difciple and baptize all Nations, and be in Gods houfe (the Church ) as Vaul calleth Timothy [_Pillars and bafes of truth'} yea, foundations y and Mafter builders, that muft gather his Church out of all the world, and yet never tell them What a Church is ? that is, how the parts muft be united ?

As he is the Teacher of the Church, did he nevfcr teach them ib neceflary a thing , as what effential Church-unity is ? • Thefe are fuch imputations againfl Chrift, as feem to deny him to be Chrift, As he would deny God to be God, that would deny his providence and government of the world.

$. 7. ChriftsLaw is to be both the Rule of our actions and his judgement. And if he have left out fb great a point as the cffentiating terms of Church Vriton, what momentous afts of our lives are left to be ungoverned and uniudzed by the Laws of Chrift? . '

§. 8. Above'ail men thofe are bound to confent to what I fay, who hold thafChrifts Laws have not left fo much as a ceremony undetermined, and that

nothing

nothing may be added or diminiflied in his wor" Ihip. How much lefs then hath he left the eflenti-ating terms of Church-unity unprefcribed ?

§. 9. 11. And confequently ah ejfettis we find,that Chrifi did it.

1. He plainly declared what maketh a Chriftian. 2. He declared how all Chriftians fhouldlive in love and concord. 3. And how the coalition of thefe Chriftians maketh his Church.

§. 10. I. It had been ftrange, if he that came into the world to make men Chriftians, had never told men what a Chriftian is. And if he that fent his Apoftles to make Chriftians, had fet them to do they knew not what, and never told them what a Chriftian is, and confequently what they muft perfwade men to. And if he that promifed Juftification, Pardon, A-doption and Glory to all true believers (that is, to true Chriftians,) had yet never told them how they may know that they are fuch ? And that he that commanded fo much Chriftian duty, publick and private, and required Chriftians to fuffer fo much for his fake, and to look for a reward in Heaven, Ihouid yet never tell them what Chriftianity is ? If Chrift madeChriftianity, (that is, the Laws and de-fcription, objects and principle) then he made a Determinate thing: If not, hath he left it to man to make Chriftianity ( objectively J? Then how fhall we know to whom he gave this power? And how many feveral [pedes of Chriftianity (or faith ) may be made in the world?

£. 11. It is evident in Scripture, that Chrift [em

his Apoftles , and that he taught them what- to

preach, and particularly that heAfatth. 28.19, 20*

T Qo and Difdple me all Nations y baptizing them

in the Name of the Father , the Son and the Holy Ghoft ] teaching them to obfcrve all things whatever I commanded yoH.~] And it is certain, that a Baptized perfon was then accounted a Chrifiian^nd Baptifm was their Chriflening -, and that this was the Omrch entrance , and vifibk fymbol of a Chriftian and Church-member: And that all Chrilts Church hath fo accounted of baptifm to this day: and true Tradition is in no one point fo full and conftant as in this. And moreover the very nature of the thing it felf declareth it. Is not he a Chriftian that believeth according to the fenfe of the inftitution, in God the Father, Son and Holy Ghoft, and by a folemn Vow and Covenant devoteth himfelf to him as hps God and Father, his Redeemer and Saviour, and his San&ifkr and Comforter, and the mtnefs ofChrifi ; and that hereupon hath right to justification, adoption, and the heavenly inheritance : Who is a Chriftian, if this be not ?

5$. 12. The fenfe of ' the CathofokjCharch is fo notorious in this, that I think there is little difagree-ment about it. The Papifts confefs it: The Prote-ftants confefs it : See but Voffii Thefes de Baptifmo, and Davenant de Bapt. and efpecially Gatakers Ani-madverfions on that of Davenant: All confefs, that all the antient Churches held, that to the duly qualified receiver, all fin was pardoned in baptifm, and the perfon put into a ftate of life: And therefore was a member of the Church.

£. 1 $. II. And thatChriit commanded all Chri-ftians to take each other as brethren, and to live in Love j and that all men by this were to know them to be his difcipjes, is fo fully revealed in Scripture, that it is needlqfs among Chriftiansto prove it.

III. As

III. As alfo that fuch Chriftians united to him their Head, are eo nomine his Church \ and living in this Love , live as the members of his Church muft do.

f. 14. And here three things are to be noted, 1. That what was done by the Holy Spirit as given extraordinarily to the Apoftles as founders or Ax-chitefts. of the Church, to lead them into all truth, was truly done by Cfcri/i himielf} the Holy Ghoft fa extraordinarily given being his promifed Agent.

2. That yet this work of Inftituting Baptifm as the terms of Chnrch-union y he would not leave to the Spirit in the Apoftles, but was the immediate author of it himfelf.

3. But yet two things hereabout he left to the Apoftles, 1. To explain to the baptized the true fenle of the general words in the baptifmal Covenant : 2. And to inftitute part of the terms of Particular Church Order andVnity: who according-ly fetled ( or ordained ) Elders, Bifhops or Paftors, in every particular Church, which at firft was for the moft part in every City ( or great Town ) where the Gofpel was received by any competent number ; and after they added Deacons and Dea-coneffes or Widows ad melius effe only, and they taught them.by word and writing to obferveall that Chriji commanded.

$.15. III. And as I have proved, i.That it muft be done, 2. And that Chrift did it, fo 3. It is part of our proof, that no other did it or could do it.

1. No other had authority to inftitute Church-

Eflentials, and to give fuch neccffary mivcrfal Laws.

2. No other came early enough to doit, but as his

H 4. Minlfters

L *°4 J Miniftcrs after Chrift had done it. 3. No other had v/iiuomand fitnefs enough for in i nor were fit to agree to make Church efientials. 4. DefaVto Hifto-ry proves they did it nor. 5.To undertake it, is to invade Chrifts office. The Apoftles themfelves found it done to their hands: Much lefs can any ordinary Paftors fince prove any authority from God, or any true capacity in themfelves for fuch a work.

$. 16. And if, any pretend to it, they muff be fuch as lived before Chrift hafl-any Evangelical Church (tbatis, of the fame fpecies as hath been fince the inftitution of Chriftian baptifm) or fuch as have lived only fince. The former came not in as competitors : The latter were too late to be the doers of that which was done before. Union iseflential to the*Church in general: Theneceflary terms of Union are eflential to it in fpecie as the Chriftian Church : For necejfarmm eft fine cjiw res effe non po-left: It's no Chriftian Church, without the neceflary terms of Church union. And therefore before thofe terms were firft made or inftituted, there was no Church of that fpecies: and after there was fuch a Church, and confcqnently fuch terms of its Union, none could make them, they being made before.

If any that came after did or {hall hereafter attempt to make fuch terms, it muft be new ones, and not the lame that conftituted the firft Church :• and then their Church will be new, and not of the fame fpecies as the firft. Indeed God did make new Laws of Admim'ftration, and fo may a Kingdom^ without changing the conftitution : but not new <:enftitutmg terms: Governing Laws which follow the Crrij(titmien, are not to make the Kingdom a Kingdom, or the Churoir a Church : but to preferve Church and its order 3 and promote its welfare ;

fare: and the Oath of Allegiance maketh a man a Subject, without fubferibing to the Governing. Laws: But as a Subject he confenteth to live under thofeLaws: and if he break them, he is punifliable according to them, and for breaking fome of them may be cut off: and for fome crimes a man may be excommunicate.

. But yet excommunication muft be diftinguifhed : That which totally cuts a man. off from the Church, muft be but a ientence upon proof that he hath firft morally cut ofFhimfelf: Letter crimes muft be punifhed with the lefler excommunication, which is but a fufpenfion, and that which Paul fpeaketh of, 2 Theft! 3. 15, Tet take him not for an enemy, hut admonijh him as a brother.

§. 17. By all this it is moft evident, that Cbrift himfelf the Inftitutor and maker of his Church, hath made the terms of effential Catholic^ Vnion \ and that we have nothing to do herein, but to find out what are the terms that he hath made, and not to enquire what any men fince have made or added, as being not authorized thereto.

C H A P.

C 106 3

CHAP. X.

No humane terms, not made by Chrift, or his Spirit extraordinarily given to the Apoftks % are Neceflary to the Being of Particular Churches: But divers humane a£ts are ne-cejfary to their exiftence, and adminiftration.

§. i. TRVlvers menfpeakdiverfly of this matter: jLJ i. Some fay that no form of the Polity of particular Churches is of Divine inftitution, but that God hath left all the forming of them to the will of man.

2. Others fay, that no form of them is lawful but what is of Divine inftitution.

And of the firft, fome fay that Chrift inftituted the Papal form, and fome fay General Councils, the fummam Poteftatem to the univerfal -Churchy and left it to them to form particular Chnrches. Others lay that Magiftrates are to do it: And others that the Liocefane Bijhops of every Nation in National or Provincial Synods may do it. But all agree that the form of particular Churches mult be made, by fome that had authority from Chrift to do it

$.2. Of the fecond fort (who hold no form of a particular Church lawful, but what is of Divine inftitution ) fome hold that only a Diocefan Church ( that hath many Congregations and Altars} is of Divine inftitution, and that the Parochial are not Churches but Oratories^ or 0apelsy.pt parts of a Church:-Others hod that only Parochial Churches (of one Altar cr afociatcd for prrfonal Communion in prefence )

are

C 167 ]

are of Divine inftitution : fome that both Dioce-fane and Parochial Churches are of Divine inftitution; and fome that thefe and Provincial, National, Patriarchal ( and the Papal) are of Divine inftitution : Thus do mens judgements vary.

$.3. A third fort hold that God hath inftituted fomeChnrch /om/befides the Univerfal, and left men to make others: And here fome think that God inftituted Patriarchal and left them to make the Bio-cefan.znd Parochial: fome hold that God inftituted only the Diocefan and left them power to make the Patriarchal and the Parochial : lome hold that he made only the Parochial (I mean fingle focieties ajfoci-ated fox prefect pergonal Communion ) and left them by voluntary affociations to make the greater over them.

$. 4. Among thefe opinions let us firft try whether Chrift hath inftituted any Church form befides the univerfal, and 2. what that is.

u I. And 1. if Chrift hath inftituted a holy Chri-u ftian fociety for ordinary holy Communion and cC mutual help in Gods publick worthip and holy " living, confiding of Paftors authorized and ob-Cc liged to Teach, and Guide, and fpeak for the flock " in Gods publick worfhip and adminifter his Sa-u craments according to Chrifts word, and of a flock " obliged to hear them, learn, obey and follow fuch ct theircondutt to the forefaid ends]/ then Chrift u hath inftituted a form of a particular Church, and u its policy. But the antecedent is true, as ihallbe proved: And the confequent or major is proved, a definite.id dcnominatum\ This definition contain th s Eilentials of a Church. No man can deny that to be a Chriftian Church which hath this definition,

§, 5. Here

$. 5. Here ft ill it is fuppofed that the Spirit in the Apoftles, who were deiigned to be founders and mafter-builders, and to gather and order Churches, and teach them to obiervc all Chrifts commands, was Chrifts prdmifed Agent ( as Tertnllmn calls him ) and that Chrift did what the Spirit did .by the Apoftles in their proper work, to which he was prdmifed them as their Guide \ as it is aforesaid.

£ 6. And that Chrift and -his Apoftles inftituted facred ordinary Aflemblies of Chriftians for holy worfhip and Communion, is fo clear in the New Teftament that it were vain to prove it.

$. 7. And 2. as notorious and pad doubt it is that the^end of thefe Aflemblies was fuch as is here mentioned •, 3. And as plain that fuch Paftors as are here described were fet over all thefe Congregations, and authorized and obliged to the forefaid work, that is under Chrift the great Teacher, Prieft and Ruler of the Church, to Teach them Gods word, to intercede under Chrift for them to God, and from Chrift to them in prayer and Sacraments, &c. and to Guide them by that called the Keyes of the Church, difcerning whom to receive by Baptifm, whom to reprove, exhort, comfort or ab-folve, j4tt. 14.23. Jet. 20. \Tim.i. Tit. 1. and many other places fhew this.

j>. 8. And it is no lefs plain that the people were bound to continue in their do&rine, communion and prayer, and to obey them in that which they were ccmmiflioned to do: Heb.i^. 7,13,24. & 10. 25, 26. 1 Thcf. 5. 12, 13. 1 Tim. 5. 17. cr 20. and many other places •, fo that the form of fuch Churches as confift of fuch Congregations and their Pallors is paftall denyaland juft doubt.

. §. 9. And

C 109 3

0. 9. And as to all other Church-forms (Clafficaf 7 Diocefan, Metropolitical, Provincial, National, Patriarchal and Papal, it isthefe only that fall under reafonable doubt and controveriie. And 1. for Clajfical Churches, I can fay but this, 1. That the General commands of holding Chriftian Love and Concord, and doing all to edification require fuch Churches as live near together to be helpers to each other, and that counfel and correfpondency is ne-ceflary hereto, which the Churches have (till laudably exercifed by Synods: And if thefe adbciations for order-fake be agreed on, as to ftated times and numbers and bounds, it is but the circumftantiating of a known duty : And if any will call this a diftinlb Policy of Church-form, I contend notagainft their liberty of fpeech, while we agree de re: But I judge it perillous to give the fame name to fuch an Aflem-bly or Aflbciation as to a Church of Chrifh in(titution \ left it fednce men to think that the word is not equivocally ufed. If the Agents of feveral Kingdoms met at a common Dyet, I had rather not call them a fuperiour Kingdom, were their meeting never fo ne-ceffary. An Affembly that is the Pars Imperam of one body Politick, having Legiflative powder, is one thing •, and an Ajfembly of Agents or Princes for meer concord and ftrength and help of diftind: Kingdoms, Schools, Armies, &c. is another thing. And I know no proof that fuch Councils muft be ordinary, or at ftated Times and places, but fometimes that is belt, and fometime not, as the cafe ftandeth, as even the Papifts confefs. And when they begin to degenerate from a Council for Concord to a Majefty or higheft Governing power, it's time to crofs their claim and interrupt the occafions of it.

$. 10. And if men at fuch Ciafies, and Councils choofe one to keep order as ^moderator, yea if they

fix

C no]

fix him, it is but the circumltantiating of* the Aflem* blies work : But if he will claim hereupon a diftintt order y office , and proper political Church-relation y fo as hence to make himfelf the Regent part of a fpe-cies&i a Churchy yea and claim this as of God and unalterable, I cannot juftifie fuch a Church-form.

$.ii. This holds as to the Prefidents of all ranks of Synodsj Claffical, Diocefan, Metropolitical, Provincial, National or Patriarchal. To ufe them as Prefidents of Councils for Concord is one thing * 7 and to ufe them as the Pars Imperans, or the conftitutive heads of a diftinft Church-)/?* cies is another. Arch-Biihop vflier told me himfelf his judgement, that Councils were but for Counfel and Concord, and not for the Government of each other or any of the members *, and that they had no proper Governing power either over their Minor part, or over any abfent Bifhops: Though each Bifliop was (till the Governour of his own flock, and their power over their flocks was exercifed with the greater advantage by their Concord in Councils. Dyets and Councils of diftind independent Bifhops are notdi-ftinft forms of policy or Churches.

$. 12. And if this hold true, that the Councils themselves are not thereby Rettors of a -diftindt political fociety, but for Concord of many, then it will follow that a Prefident of fuch a Council, whether Diocefan, Provincial, National or more General, is not as fuch a Reftor of the Bifhops under him and their people, but only the Orderer or Guide of the Modes and Circumftances of the Council as fuch. And therefore could the Pope prove a right to pre-fide in General Councils ( orbis £omani> vel orbis ter-rarim) which he cannot, it were no proof that he is Regent Head of the Church univerfal. The fame 1 may fay of the other Prefidents.

$. 13. If it hold that God inftituted only Congregational ox Parochial Churches (as for prcfent Communion) then it muft needs follow that none of the reft inftituted by man, have power to deprive luch fingle Churches of any of the Priviledges granted them by Chrift: And therefore whereas Chrift hath made the terms of Catholick Communion himfelf, "and hath commanded allfuch to worfhip him pub-lickly in holy Communion under faithful Pallors chofen or at lealt confented to by themfelves (which many hundred years was the judgement of the Churches), no humane order or power can deprive them of any of this benefit, nordifoblige them from any of this duty, by juft authority.

§. 14. Nay feeing that the univerfal Church is certainly the higheft fpecies, none hath authority on pretence of narrower Communion in lower Churches, to change Chrifts terms of Catholic!^ Communion, nor to deprive Chriftians of the right of being loved and received by each other, or difob-lige them from the duty of loving and receiving each other. Humane power made by their own contracts, cannot change Chrifts Laws, nor the Priviledges or forms of Chrifts own Churches.

$. 15. They that fay that thefe feveral Church jpecies are of God, muft prove that God inftituted them;and that can be only by Scripture: ox elfe that he gavefome power to inftitute them fince Scripture times : which till they prove, none are bound to obey them, at leaft when they over rule Chrifts own inftitutions.

£. 16. To devife new fpecies of Churches without Gods authority and impofe them on the world (yea in his name) and call all diffenters fchifma-ticks, is a far worfe Ufurpation than to make and impofe new Ceremonies or Liturgies,

h 17-

t 112 3

$. 17..Dr.Hammond (Differt,cont. Blond. & An-not. in Aft. 11. & faff. ) affirmeth that it cannot be proved that the order of fubjett Presbyters was exiftent in Scripture times -, and confequently hold-eththat Biihops had but fingle Congregations fas Jgnatipu fpeaketh with One Altar). Now if Dio-cefans, Metropolitans, Provincials, Patriarchs, or Pope as conftitutive of Church-fpecies were made after j eitherth.efe new Churches were made by the Biflwps of Parochial Churches, or by thofe that were No Bijhops or Pallors of any Churches at all ( For the Apoitles were dead, and no inftitution of thefe but Scriptural can be truly proved. And other Churches befides the Cttholkk^ and Parochial, or fingle, fdiftinft from a compound of Churches ) there were then none. ) For the lower to make the higher Churches, is that which they will not grant, who grant not that Presbyters may propagate their own fpecies , and deny that power afcendeth abinferioribiis. And that men of 770 Church, mad? all thefe new Chmchfpecies is no honour to them.

$. 18. Two contrary opinions herein now reign: One of the Papifts that think Chrift inftituted the Pope with power to make inferiour Church fpecies. The other is, that Chriftor his Apoftles inftituted Diocefans, giving them power both as rulers to make Parijh Churches (or Chapels) under them, and by Co7:traB or Confent to make the highefi fpecies over them, (Provincial, National, Patriarchal, and fay fome Papal.) But as to the Papifts i'o much is faid agamft their fuppofition that it's not hereto be confuted : And it's certain that .fin-gle Church order was conftituted by no Pope, and that all the Apoftles had power thereto. And as for the latter, which affirmeth the lower de~ grees wO make the higher, we ftiil want the proofs

of

as

C us 0

of their authority foto do : of which more ai wards.

$.19. As for them that lay that it is MkgU firates that have power to make new Jpecies of Churches, I grant them that whatever alterations of Church-Orders may be made, Magiftrates may do much in them. The Power of Princes, and the Guidance of Paftors, and the Consent of the people have each herein their fpecial place - Bun what thefe alterations or additions are which they may make, is the chief queftion : Both the Ca-thoUcl^ Church, and Jingle Church ajfemblies being inftituted by Chrift are not left: to them. The ciramftantiating of other Afiemblies and Afibcia-tions are left "to them, to be done according to Gods general Law : But that making new Political Societies that are properly called Churches, or Religious bodies conlifting of the Pars regens, & pars fubdita, is left to them by Chrift:, I 'never faw proved, any more than the making of new Sacraments. But if that could be proved, yet that thefe humane Churches or their makers may change thofe that are of Divine institution vz deprive them of their priviiedges, or forbid them commanded duty., cannot be proved.

§.20, And it is certain, ). That if Princes or Bifhops or the people did inftitute Diocefan, or Metropolitan, Provincial or Patriarchal Churches, they may yet make more and other fpecies : And who knoweth how many new forms of Churches we mayyetexpedt ? 2. And they that made them,' upon good realonmay unmake them, or alter %hcnt when they pleafe.

§. 2T. But though the Legislator and not the Sub* jefis be the inftitutor of the Vniverfal and particH.Ur Church-policies, yet men are the confiitutiv? mattery

and mans confent and faith is the difpofuio materia without which the form\s not received : and mans welfare is part of the finalcaife^ and Miniiters are the ivftrumerns (and Gods word written and preached ) for the gathering of Churches by fuch qualification of the perfons, and alio of revealing thelnftkution of Chrift, and inverting of particular perfons in their Church-relations.

5$. 22. By all this it appeareth that as it be-longeth to Chrift to inftitute the political fpecies of Churches (though circumltantiating may be left to man), at lead: undoubtedly of the Vniverfal and of the [ingle fpecies, fo it belongeth to Chrift: and not to man to inftituteand defcribe r/wV terms of Union : For this is the very inftitution of the Jpecies: And we are not to receive humane Church-policies without good proof of mens authority to make them, and irnpofe them.

CHAP. XI.

The danger of the two extreams : And fir (I of defpairtng of any Concord, and of unfufi Tolerations.

$. & QOme men having feen the Chriftian world O folong in Sefts and contending parties, do think that there is no hops oiVnity and Concord, and therefore that all fhould be left at liberty: And others think that there is no hope but on terms fo wide as lhall take fuch a§ Chrift receivethnoty nor would have us receive. And on fuch accounts there were very early great contentions about the qualifications of

the

C "5 3

the baptizers and baptized, and the validity of bap-tifm, and about re-baptizing.

As to the Baptizers, fome thought that only Priefts fhould baptize ( none appropriated it to Bi-fliops): fome thought Lay-men might baptize in cafe of neceflity, and fome thought that women alio might do it: And fome thought that though women or Lay men might not do it lawfully, yet fattum va-let, being done, fuch fhould net be re-baptized. And fome thought that thofe that were baptized even by Priefts that were Schifmatkk?* (or as they called them Heretic 1 ^ when they feparatcd from common Concord and Commnnion) mult be re-baptized And they thought that if they were baptized in fuch aSchifmatical ( or Heretical ) fo-ciety, by whomfoever, it was not into the true Church. In this cafe Cyprian and the African Bi-fhops with Firmilian and his Collegues, were in the wrong, when the Bifhop of Rome was in the right. And the Donatifis thought they were but of Cyprians mind: For it feems they had there the greater number of Bilhops 5 And the greater number went for the Church, and the lefs for hereticks: andfo they called themfelves the Church ( though out of Africa the number againft them, or that meddled not in the quarrel was far greater. J And all this arofebut by. : theconteftsof two men for the Bifhoprick of Carthage, fome following one and fome the other.

£. 2. This errour of Cyprian and the Donatifts, arofe 1. from their not fufficiently diftinguifhing the Church universal, from the Ajfociated Churches of their ICountrey •, nor w 7 ell confidering that Baptifm as Ifuch is but our entrance into the universal Church, and not into this or that particular Church. 2. By ;an abufive or equivocal irfe of the name £ HeretickJi their doftrine being true of Hereticks ftridlly fo

IT n6 3

called, who deny in baptizing any eflential part of Christianity., but falie of Hereticks laxly fo called, that are only Schifmaticks, or deny only or corrupt fome lower"dodtrines, precepts or practices of Religion.

£. 3. Therefore the Council of Nice truly decided the cafe by diftinttion, decreeing the re-bap-tizihg of fome (fas fuch as the Paultnifis baptized) and not of others. That is, All that had not true Chriltianbaptifm confuting of all the true eflentials, were to be re-baptized, and not others, whatever particular Church they were of.

§.4* Hereupon alfo among the Roman Doftors, it hath been a great debate, whether the Priefis Intention was necefiary to the validity of baptifm: The true anfwer to which is this.

It is one queftion what is necefiary to the juftifying of the Priefc, before the Church ? and another before God? and another queftion what is neceffary to the validity of baptifm to the receiver before the Church ? and another before God ? And fo I anfwer-

Suppofing that no man (hall fuffer for anothers fault, but for his own : 1. If the Pneft profefs an In* tention to baptize in general, and exprefs it in the true words of baptifm, his aft ex parte fui isvalidc*?-ramecclefia though he diftemble.

2. If the Prieit diflemble, his act is a crime and (hall bepuniflied by God.

3. If he profefs not to intend to baptize the perfon, or to intend it in general, but to corrupt it in the EiTentials, it is as a Minijiration invalid coram Eccle-fta and fhould be done again.

4. If the adult perfon baptized profefs baptifmal Confent diffemblin%ly^ it is valid baptifm coram ecclefia, as to what the Church mult do upon it, but invalid as to what God is to do as the performer of the Covenant. 5. If

C 117 1 5. Iftheperfon baptized do not fo much as/)>-<?-fefs confenty or profefs not to content, nor to intend to be then baptized, it is no baptifm before God or the Church.

6. If he profefs to be baptized in general, but deny any Effcntral in particular, it is not the Chriftian baptifm, but muft be better done.

$. f.' When any came in fo great errour as that the Church fcarce knew whether it was an Elfential part of faith and baptifm that was denyed, it made the Controverfc hard about their re-baptizing. Many thought that the fkcftinitm and Ariam denying Chrifts Godhead as of the fame fubftance with the father, denyed an eflcntial article, and were to be re-baptized if they fo entred at firft: Our Socimans are much worfe, that deny Chrifts Godhead in a fuller fence. And howdcth he believe inChrift that believeth him not to be God, which is molt eminently eflential to him ?

$. 6. They that are over-bold in altering Chrifts terms of Church Union and Communion, making them lefsor more or other,if they knew what they do, would find themfelves more concerned in thefe controversies of baptizing and re-baptizing, and confe-quently greater corrupters, than they have thought.

Jj. 7. To think that Church Vnion is impojfikle is to deny that there is any Church, and confequently any Chrift. To think that neceilary Concord in Com-rmnion is impoflible, is fo great a difparagement to the Church, as tempteth men by vilifying it to doubt of Chriftianity : For if Christians cannot live in Unity of faith and love and converfe, what is t Chriftianity? And fuch defpair of Concord make men fufpend all endeavours to attain it: For Defpair ufeth no means.

t "83

£. 8. And to take into the Church of Ghrift fuch as want the EfTentials, and Chrift would not have received, is to corrupt his Church, and bring in Con-fufion, and fuch as will difhonour him, and will be more hurtful in the Church than they would be without : like rebels in a Kingdom, or mutineers in an' Army, or enemies in a Family: The nearer the wOrfe.

$.9. It is for this ufe efpecially that Chrift hath committed the Church Keyes to. the Paftors : And the Key of entrance is the Chief. Therefore he that pdgcthwhoutobe Baptized^ exercifeth the chief aft of the Church Keyes: And he that Baptized was held to have the Power of judging whom to baptize: which was never denyed to the Presbyters* till after for order fome reftrained them.

$.10. It is aftrange contrariety of fome Paftors to themfelves, who judge that all Infants of Heathens, Jews, Turks or wicked men are without exception to be taken into the Church, if any ignorant Chriftian will but offer them, and fay over a few words \ and the Adult alfo if they can but fay over the Creed by rote, and a few words more *, and thus fill the Church with Enemies of Chrift 7 and yet when they are in, deny them Communion unlefs they will ftriftly come up to many humane unnetejfary impfttions •, as if far ftrider obedience to men ( perhaps in ufurpations) were neceflary, than to Jefus Chrift.

(.xi. How far Infidels, Catechumens, or Heretical or Schifmatical AfTemblies may be tolerated in the world about us by JMagiftrates, is not here to be enquired, but hereafter : But that the Churches them-felve§ Ihould not corrupt their own Communion by taking and keeping in uncapable perfons, the nature of the Church and difcipline, and its ends, and

the

E iif> 1 the reproof of the Churches, Rev. 2. cr 5. and the judgement of the Univerfal Church do tell us.

CHAP. XII.

The fin and danger of making too much nccejfary to Church Union and Communion.

$. 1. A Ddition to Chrifts terms are very peril-

JLx. loirs as well as diminution : When men

will deny either Church entrance or Commnmon to any

that Chrifi: would have received, becaufe they come not up to certain terms which they or fuch as they devife. And though they think that Chrifi: giveth them Power to do thus, or that reafon or neceffity juftifieth them, their errour will not make them guiltlefs: Imputing their errour to Chrift untruly, i$ no fmall aggravation of the fin.

0. 2. Nor is it a fmall fault toufurp a power proper to Cfflfc: to make themfelves Law givers to his Church without any authority given them by him: Their Miniftry is another work.

§. 3. And it is dangerous Pride to think themfelves Great enough, Wife enough, and Good enough, to come after Chrifi and to amend his work, and do it better than he hath done.

§.,4. Much lefs, when they hereby imply anaccu-fation againft him and his inftitutions, as if he had nor done it well, but they mult amend it, or all will tie intolerable.

5$. 5. And indeed Mans work will be like man, weak and faulty and full of flaws, when Gods work will be like God, the eflfeft of Alfufficience, power, wifdom and Love.

L no]

5J. 6. And the merciful Lord and Saviour of the Church, that came to take off heavy burdens and intolerable yokes, will not take it well to have men come after him and as by his authority, to make his eafie yoke more ftrait, and his light burden heavy, and to call or keep out thofe that he hath Redeemed and doth receive, and to deal cruelly with thofe that he hath fo dearly bought, and tenderly loveth.

$. 7. And indeed it is ofter for mens owp inte-reft, and dominion, to keep up their power and honour of fuperiority, that men thus ule the fervants of Chrift, than truly to keep clear the Church, and to keep out the polluters. •

£. 8. But when it is done by too much ftrittnefs and as for Church-purity, yet this alio hath its aggravations : For men fo far to forget themfelves, that they are fervants and not Lords, finners that have need themfelves of mercy, unfit to be too forward to call the firftftone, to feem more wife and holy than Chrift, is but fpecious offending him.

$.9. And as fpiritual priviiedges excel temporal, fo is it an aggravated Tyranny, to deprive Chrifts .fervants of benefits fo precious, and fo dearly bought. As it was not with Silver and Gold that we were Redeemed, fo neither for the enjoying of Silver and Gold. Communion with Chrift, his body and blood and his Saints in his Ordinances, is a bleffing fo great, that he that robs fuch of it that have right to it, mayanlwer itdearlier than if he had rob'd them of their purfes: Owhat then hath the Roman ilfurper done that hath oft interdicted whole Kingdoms of Chriftians, theufe of holy pti-. viledges and duties!

§. ic. Little do many men, that cry up faith

, ?nd Orthodoxnefs and Catholictfm and obedience,

andcry do;ynHcrefie r Scuifni, Errouj: and Difobe-

"dience,

dience, believe how much guilt lyeth on their fouls, and without Repentance how terrible it will prove, to be charged with the cruelties which they have ufed to good Chriftians, in reproaching them and calling them out of the Church, and destroying them as Hereticks and Schifmaticks, that fliould have been loved and honoured as Saints. But fome men cannot fee by the light of the fire, till they come fo near it as to be burned.

$.iu Thefe felfmade or over-doing terms of Church-Union and Concord, will prove the cer-taineft Engines of Schifm :, And none are fo heinous Schifmaticks, as they that make unneceflary terms of Union, and then call all Schifmaticks that confent not to them. For i. thefe are the Leaders of the diforder, when other fort of Schifmaticks ufually are but followers : 2. Thefe do it by Law, which is of molt extenfive mifchief, even to all that are fubjedt to them, when others do it but by local praftice, extending but to thofe that are about them, or the particular aflemblies which they gather. 3. Thefe make the Schifm unavoidable, when private Seducers may be refilled: For it is not in the power of good men to bring their judgements to the fentiments of every or any diftator, or yet to go contrary to their judge-ments. Illicitum fiat pro impojfibili. 4. Thefe aggravate the crime by pretending power from God, and fathering Schifm on fo good a thing as Government, and caufing it as for Unity it felf. 5. They condemn themfelves by crying down Schifm, while they unavoidably caufe it.

§. 12. And this over-doing and making unneceflary termes, unavoidably involveth them in the guilt of perfecution ', and when they have begun it, they know not where to Hop, Suppofe

they'

L hi 3 'they decree that none fhall preach the Gofpel, or aflemble for holy Communion in publick Wor-fhip, but thofe that fubfcribe orfwearor promife - orprofefsor do, fomevvhat accounted finful by the perfons commanded, and not neceflary indeed, however eiteemed by the impofer ( who yet perhaps calls it but Indifferent). . It is certain that no ho-neft Chriftian will do that which he judgeth to be fin: It is certain that other mens confident talk will not make all men of their minds, to take all for lawful which they take for fuch: what then will the Im-pofers do ? They wjll make ftridt Laws to punilh ieverely all that diibbey: For lay they, Our commands mult not be contemned, nor difobedience to-lerated: fo do the Papifts as to the Trent Oath, &c. fo did Charks the fifth, a while about the Interim; and To many others. Thefe Lawsthen muft be executed f The Pallors muft be caft out •, the preachers filencecj •, They ftill believe as Daniel did about pray* ing, and "the Apoftles about preaching, that God commandeth what men forbid, and it is a damnable fin to forfake their calling and duty, no lefs than fa- ■ criledge, and cruelty to fouls, and deferring the Church and worfhip and caufeof Chrift:, and the people will ftill believe that rio mans prohibition can excufethem if they forfake Gods publick worfhip and comply with fin. The Prelates will fay that all this is but errour, wilftlnefs, and rebellion, and they can prove the contrary. Their words will not change the judgement of diflenters." The Paftors and preachers then muft be fined, imprifonedor bail iihed for preaching, and the people fo; publick vvorfhippingGod: when they are fined they will go on: when they are out of prifon they will return to their work: nothing is left then to remedy it, but etcher perpetual imprifonnientjbanifhmcnt or death. • ' When

furl

. When this is done, more will ftilirife of the fame mind and continue the work that others weredifa-bled to perform : And the Prelates that caufe this will be taken by the fuflering people for thorns and thirties, and grievous Wolves that devour the flocks, and the military Minifters of the Devil: The indifferent common people knowing their Neighbours to be confcionable men of upright lives, will become of the fame minds, and look on the persecutors as the enemies of good men and of publick peace, that do all this by pride and domination. The ungodly rabble of drunkards, prophane fvvear-ers, adulterers, and fuch like, for the molt part hating Godlinefs and ftrid living, will cry up the Prelates, and triumph over the fufferers: And thus the Land will be divided ; the Prelates and other pro-fecutors with the dirty malignant rabble of the licentious will make one party, and thefe will call themfelves Orthodox and the Churchy The fufferers and all that pity them and like them better than the Perfecutors will be the other party. The conjunction of the debauched and malignant rabble with the Prelates and their party will increafe fober mens difaffe&ion to them, and make men take them for the patrons of impiety : And how fad a condition muft fuch Churches he in! To fay nothing of the ftate concuffions and difeafes that ufually follow. Whatever ignorant men may dream, thefe prog-nofticks are moft certain, as any man that can difcera effedts in moral caufes, may fee, and as hiftory and fad experience prove to all men of reading, obfer-vation and underftanding.

§.13. AndinPaltors of the Church,this will be a double crime and fhame •, becaufe 1. It is their office to gather and edifie Chfifts flock, and not to (cat-ter and afflict them : 2. Becaufe they fhould moft

. xate

imitate Chrift in tender bowels, gentlenefs and long-futFering, bearing the Lambs in their armes, and not breaking the bruifed reed, nor quenching the fmoak-ing flax : Nurfes or Mothers ufe not to kill their Children for crying, nor to turn them out of doors becaufe they are unclean, nor to cut their throats to make them fwallow bigger morfels, inftead of cutting their meat: Much lefs to caft them off for obeying their father. 3. Becaufe it is fuppofed that they beft know the will of Qiriflyand fhould be bell acquainted with the wayes of peace. And therefore fhould undcrftand Rom. 14.^ 15, Him that is voeakjnthe faith Receive *, but not to doubtful difpntati-ens. The Kingdom of God is not meats and drinks, but righteoufnefs, peace and jey in the Holy Ghofi : And he that in ihefe things ferveth Chrifl, is acceptable to God, and approved of men, that is, of wife aad good men, but not of proud perfecutors, Rom. 14. 17, 18. Wherefore receive ye one another a* Chrifl alfo received to the Glory of God. Rom. if. 7, If the people were jSchifmatical and inclined to fall in pieces, the Guides and builders (hould foder and cement them, and as pillars and bafes in the Church which is the houfe of the living God ( as Timothy is called ) fhould bear them ijp that they fall not by divifion.

$. 14. In a word, whoever will impartially read Church Hiftory, efpecially of the Councils and Popes, fhatl find that the felf-conceited Ufurpation of proud Prelates, impofing unneceflary devices of their own ( profeffions or practices) on the Churches, and this with proud and fierce impatience to-ward diflenters, and ufurping a Legiflation which Chrifl never gave them, hath been the great caufe of much of the hatred, fchifms/perfecutions, wars, rebellions againft Emperoursand Kings, falfe excommunications, interdicts, and the difgrace of Chrifti-

ftianity,

C 125 3

ftianity, weakning of the Church, and hindering the Converfion of Jews and Infidels, and been a chief Granado, Thunderbolt or Wild-fire, by which Satan much profpered in (terming of the Church.

CHAP. XIIL

To cry out of the intolerable mifchiefs of Toleration y and call for /harper execution^ while dividing fnares are made the terms ofVmon, is the rvork of ignorant y prpud and malignant Church-deflroyers.

$. 1. HpO tolerate all evil that pretendeth Reli-A gion, is to be no friend to Religion, Government or peace. To tolerate no error in Religion, is for no Prince to tolerate himfelf, his wife, his child, or any onefubjed : And to pretend to this, is to crave felf-deftrudtion ( mqm enim lex jnftior ulia eft> &c. ) and to proclaim himfelf igno-rant,yea grofly ignorant, what is a Church, a Pallor, a Government, a Chriftian, or a Man.

§. 2. Multitudes of Books are Written for and againft Toleration: They that ]i ^treioweft ufually write for it (EvenJrr.TayloP&^lliberty of Provhc-eying before he was aBifhop, was thought a commendable or tolerable Book ). But molt are againft it that are in power, and think they can force others to their wills. But it is wife and juftand impartial men, that are here the difcerners of the truth, whole judgements are not biafled by intereft or paflion, nor blinded by unacquaintednefs with their adversaries

or their caufe, or perverted byufing only one ear1 and one eye.He knoweth not mankind, who knoweth not how greatly ( not only the common gang, but ) even learned men, yea, and zealous religious men, are to be fufpefted in their evil characters and reports of thofe that they are fpeaking againft as adversaries. It grieveth me to know and think, how little molt adverfaries in this cafe are to be believed.

§.3. To defcribe the due bounds of Toleration is far from being impoffible, or very difficult to an understanding and impartial man: But to ftop the mouth or rage of Contradifters, and to reconcile the multitude of ignorant, proud , tyrannical, uncharitable^ interested, factious, partial men tofuch certain meafures, is next impoffible, and never yen even among the Clergy was attained, fince the Spirit of infallibility , fimplicity and Love departed, and the Spirit of darknefs, pride and malignity in molt places got the upper hand.

§. 4. Many and many Books of this nature I have lately read, that cry down liberty and Toleration, and call for greater feverities, and defcribe thofe whole ruine or fufFerings they plead for, as ignorant-ly and falfly, as if they talkt of men at the Antipodes, whom they had never feen, and as if they had never heard their Caufe-, and as cruelly, as if they had been preaching to Souldiers, and confuting jahnBaptift, or preaching a Vifitation Sermon to Bonner or Gardiner •; And yet the falfhoods or injuries fet off, with fo great confidence, and well com-pofed words, and zeal againft Ichifm, and error, and efpecially for the Church and Government, that it grieveth my foul to think, how difficult fuch men do make it, to ftrangers that mult know all on trult from others, and men of other bufinefs, that,

cannot

cannot have while tofearch into the truth, to efi deceit and the confequent mifchiefs: Zeal for piety is not more abufed by Se&aries, than zeal for themselves, and their power and wealth, called Zeal for the Church and truth and order, is abufed by bad domineering men. Or clfe the world had not been embroiled by the Clergy thefe twelve hundred years at leaft, nox Rome arrived at its pernicious Great-netej and power to deftroy.

0. 5. And let mens different Religions or Opinions be never fo many and notable, yet every where the fame plea againtt Toleration is ufed , and the fame Arguments feem good for every party that is in power. In Jafan and China, and Heathen Lands, they can copioufly declaim againfl the mifchiefs of tolerating Chriftianity: The Papifts think tormenting Inquilitions, and burning Chriflians, and murdering thoufands and hundreds of thoufands better than to tolerate Froteftants. The Lutherans cry down the toleration of Calvinifts : What need I name more ? As the Papifts fay, that every Seft pleadeth the Scripture, fo we may fay, that every powerful party, be their caufe never lb falfe, cry out againfl tolerating others^ though in the truth.

$. 6. And doubtlefs Concord even in perfection is fo defirable, that it's eafie for a man to let forth the beauty and excellency of it: And difcord is fo bad, * that it's eafic to declaim againfl it : But for him that Caufctb it, to do it, is felf-condemnation. And for him that falfly defcribeth the caufe, and jnflifieth the Schifmatick, and accufeth the innocent, tow 7 rite Books and preach Sermons againfl Schifm and To-leration, is but delufion tending to their own fhame, and others deceit and mine.

(. 7. And he never was a good Mufician, Builder, Watch-maker, nor good at any Art or Science, that

thought

thought all diverfity was difcord : He that would with zeal and learning write a Book to prove that a Lute or Organs muft not be tolerated, if each firing and key be not of the fame found-, or that all the parts in a Clock, Watch, Building, &c. muft be of the lame fhape and magnitude, or all men of one language or complexion, &c. would fcarce get fo much credit as molt ofourHereticaters do, when they call for fire and faggot and Jaylors, as more meet and able confuters of eiror than them-felves.

$.8. The men on whom they cry for vengeance, cither are really religious, or not: If not, it's a mar-velthat they are not of the accufers mind, being fuppofed to follow the upper fide : It's poflible that fome advantage may turn a man that hath no religion, out of the Kings high-way, into fome Sectarian cottage, efpecially in fome ftorms: But it's very rarely that Gain goeth not for Godlinefs, and the way of reputation , eafe and profit, for religion, with fuch as indeed have none at all. But if they are ferioufly religious, they take it as from the Law of the Almighty, the King of King* and Lord of Lords •, to whom all men are lefs than the vilelt worms to us: and they take it to be that which they lay their falvation and everlalting hopes on •, believing that God will bear them out, and if they dye for it, will reward them with the crown of Glory ; They believe that they (hall be damned in Hell for ever, if they break Gods Law, and obey man againft: him:And in this cafe it fhould not be hard to reafona-ble men, efpecially Bifhops and Teachers, to know what means and meafures are mceteft to be ufed with fuch men; and when he that muftfufFer, hath flelh that is as unwilling to fuffer as other mens, it fhould be coniidered how far Satan ufeth the flelh for

his

hisintereft, and how far the Pallors of the Church fliould take part with it -, when as St. Pad faith, He thai doubteth is damned if he eat^ becaufe he eateth not of faith.

$. 9. There is no heed to be taken by mens crying out againft error or fchifm, to difcern who is the erroneous or Schifmatick. None more cry out againft them than the guilty: Who condemneth error and fchifm more than the Papifts, and who are greater caufes and authors of them than the Pope ? As our common prophane rabble are fo great hypocrites, that they live quite contrary to their Baptifmal Vow, and the Religion which they nominally profefs,and yet commonly cry out againft hypo-rifie,and call all men hypocrites that feem to be feri-ous ifi living as they vowed and profefs 9 even fo the *reateft Schifmaticks and Hereticks, partly in blind-nefs, and partly to avert both men and conference "rom accufing themfelvesj, do ufually firft cry down 5chifmaticks and Hereticks, and perhaps pi each and write molt vehemently againft them. I take a man :o be never the more Orthodox, Catholick, or of :he true Church, for crying up the true Church, Ca-cholicifm and Orthodoxnefs, and crying down the :ontrary, and accufing others.

§. 10. I have long obferved with the belt judgement I have, that ufually thofe Divines that write noft for Peace and Reconciliation of hot contenders, are men of clearer judgement than others, and jfually fee further into the caufe, than either of the [ierce contending parties : Though the Turks in policy give fome liberty to Chriftians, as a necelfary Iprefervation of their Empire •, and the Socinians have touch pleaded for peace and concord, partly byne-'ceffity for themfelves, and partly from common tight of reafon •, yet among real Reformed Chrifti-

K ans#

L no 3

ifis, the grcateft judgement is found in the greateft Pacificators: iiich as Le Blanks,-, J&myrald y Fhacetts y Caviero, Lud. Crocms^ Bergius> Marnnms y CalixtHSy JDalUttfy Blondel, Vfierj Davenant , Hall, Morton y Chillmgworth, and fuch others: Darknefs doth belt fit thelSpirit of contention. : §• n. There is nothing in humane a&ions that is free from inconveniences \ efpecially adtions of pub-lick confequence. And the collecting and aggravating of fuch inconveniences., and making tragical exclamations thereupon,'without looking to the mifchiefs that men imagine mull: be the remedy, or feeing the evils on the other fide, is the common practice of thefe Church-Mountebanks. Howeafi.e is it to fay Q If we be not all of one Religion, it will cherifh contention , bring Minifters into con-tempt, fcandalize the weak, harden the enemies, raifefa&ions, (hake the peace of Kingdoms] and more fuch like: How eafie is it to fay C If men be tolerated to break the Laws, and gather Conventicles, fouls will be poyfoned, error propagated, Chriftianity difgraced, &c. ] When in the mean time i. Their courfe tendeth not at all to mak§ men of one Religion: 2. Nay, they plead for that which is the great divider : where do fire and hanifhmcrit or prifons caufe true faith , or make, men think that their perfecutors are in the right }\ Is there any thing in the nature of the thing lb to perfwade men ? nay what more inclineth men toj think that other mens opinions are falfe, than to feel that their practice lis hurtful ? All will fay, Do men gather graces of thorns , or figs of thiftles ? By "their fruit they may be known. If it be forcing fome -to diflemble, and deftroying the reft, that they mean, by fmakuigmen of»one religion] thus faith Tmnlltan did the Heathen perfecutors: Solkndinen

facinm

factum & pacem voctrtt. But i. This will not do,:. France, Ireland, Bclgia, and Queen Mary in England tryed it in vain : God will ftill have fomc that (hall be (erioufly religious, and fliall fear him more than man, and not fell their fouls to fave their bodies: If you have no hope of making men to be of one \ Religion, but by making them to be of no Religion (as all are that fear not God more than man) your hopes are vain as well as wicked. There is fo full teftimony given to the world, that there is a God and a life to come , that ftill fome men will believe it, and will think whither they muft go next, and therefore will not forfake their religion through fear, feeing that is to forfake their God, and their falvation.

2. And if you could accomplilh it , it were not worth your labour: If all the Princes on earth fhould force their fubjeds to be of One Religion > it would be their own: And then five parts of fix w r ould be Heathens and Mahometans, and of the ifixth part a third or fourth would be Papifts, and labove two parts of the other three would have [foul corruptions, for which they would beftarply cenfured by the reft. Is it not better that in Congo, China, &c. Chriftianity is tolerated, than that they; had all continued of their One Religion ? And fo 13 it that the Turks do tolerate the Greeks and other Chriftians. And I think if Spain had both Papifts and Proteftants , it were better than to have but Papifts only i And if the Swedes, Danes and Saxons did tolerate the more Reformed, it would do more-good than harm. If Prelacy were banifhed out of Scotland and England, many would think it better to tolerate it.

j §. I*. It is certain, that Unity and Concord 's ffioft defirable j and as certain that thefe over-doers

K 2 do

C 1323

do deftroy it, while they lay it upon impoflible terms. 1. The moffc defirable Concord is in common perfection of wifdom and tolinefs : But it's certain it will not bej nor are any perfect

2. The next defirable Concord is in fuch high degrees of Wifdom and Goodnefs, as that all Chf i-ftians befirong and excellent r and err not notably in a word, cereTnony or mode: But it is certain, this is not tobeexpe&ed.

3. The next degree defirable is, that all fhould be fo far teachable and perfwadeable , as to yield to every truth and lawful impofition , when reafon is fet before them: But it is certain ihis is not to be expected: And he that denyeth it, knoweth not man*

£. 13. APe&ce-maker therefore muft underftand 1. What Concorde already among all Chriftians, and what is of neceffity to Communion with the Church univerfal: 2* And what more is neceflary to Communion in a particular Church. 3. And what more is neceflary to the Aflbciation and Concord of fuch particular Churches: 4. And what is necefiary only to eminency, praife and fpecial encouragement: 5. And what is neceflary to meer humane neighbourhood and converfe.

And accordingly he fhould ftudy, i. How all men may be ufed like men, and all peaceable men as peaceable : 2. How all Chriftians may be ufed as Chriftians: 3. How all the members of particular Churches may hold fuch Concord as the ends of j their fociety require : 4. How all fuch Churches may keep fuch Love and Correfpondency as tendeth to the good of all. 5. And how eminent Chriftians may be ufed according to their worth: 6. And how herefie and fin may be fupprefled without contradicting any of thefe epds.

$5. 14.

$.. 14. If once Xmnccejfary terms of Unity and Con-cord^be taken for ntcejjary, even multitudes of ho-neftwell meaning men, will hence bend nil their ftrength to do mifchief: They will think that all. Peace-makers mull promote theft terms: and all muft be ufed as Schiimaticks that are againit them: and fo all.the fore-mentioned accufations , cruelties and perlecutions will (alas) go for the work even of Peace-makers: And fo the common engine of Church-divifion and perfecution and difcord, will be preaching and writing againit Schifm, and crying up peace , and aggravating diflent as a heinous crime, even when it is a duty, and making ail odious as far as they can that are not of their mind,

K ? The

"

^ c3? <^ vS <3d <iT en cfo CO <l£ d& ciT ci& <5fc *j& cT: ci£ o& tCb &

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The Second Part.

T7>£ Terms of Qoncord.

CHAP. I.

In general, What are the true and only terms of Church-Union and Concord, and what not ?

r-p^i

$• I - f | ^HE true works of a Peace-maker confifteth, i. In finding out the true and neceflary terms of Concord, and difcerning the evil and inefficiency of the falfe terms : 2. In finding out the meet and neceflary Inftruments and helps: 3. In diicovering the Hinderances and Enemies: and 4. In faithful profecuting his known duty. And thefirft is not the leaft.

§. 2. Having proved what Chrift himfelf hath already done in inftituting the terms of Unity and Concord, I fhall here further fhew, 1. In General what thefe Terms are and mud be, and what not.

II. What Texts of Scripture defcribe them.

III. Particularly and diftinftly what they are.

IV. I (ball anfvver foine of tke objections that are

W 4 made.

C ^6 3 made againft them. And V. The falfe Terms (hall .be dete&ed and confuted in the third Part.

$. 3. I. In General, the terms of Catholick Unity and Concord, neceflary to all Chriftians mult be tfnd are, I. Only things Great and needful, 11. Only things True and Sure •, III. Only things plain and intelligible : I V. Only things of Gods inftitution or authority, V. And but Few and not very many as to matter of Knowledge and belief.

§.4. If they were not fuch, mans known incapacity would make them unfit to be any means of fjhe intended end : And this is fully proved by all the foregoing proofs of unavoidable diverfity that will be found in men : And I will here add yet more profs that Concord is To very difficult as that it will not be had on any ftrifter terms : and when all is done it will be very imperfect in this life.

§. 5. The great difficulty of Concord doth further thus appear.

1. It cannot be expected but that the greateft part of men will be of low capacity, and partial, and ignorant 1 and therefore uncapable of underftanding higher terms than thefe.

2. Thp Greater number, or too many will be bady though their profeft Religion be Good: And bad men will be ftillfelf-troublers, and troublers of others : There is no Peace faith my God to the wicked: They are like the troubled Sea that calteth up mire and dirt, '■ Ifa. 46. Piety and true Concord niuft grow together. There will be in Chrifts Kingdom things that offend and men that work iniquity : There will be Pallors and people that are Worldly, Covetous, Lovers of themfelves, Lovers of pkafures more than of God, proud, boalters, haters of thofe that are good^ itriving who lhall

\ * be

C ^37 J be greateft: And thcfe will be unfit materials in the building, as to fulftmity, peace and concordt

3. Yea there will be Satans Souldiers and bitter enemies to true piety in the Miniftry and all ranks of -

' men : In the fame houfhold as he that was born after the flefhdid perfecutc him that was born after the Spirit, even lo, faith St. Paul, is it now •, and fo it will be. The firft born man was a murderer of his own brother, becaufe his works were evil and his brothers good.

4. And Chrift faith that the Rich (liall hardly enter into heaven , And yet we fee the Rich will be the Rulers: It hath been fo and will be fo, and muft be ib. And if they are as ufually bad as Chrift and his Apoftles tell us, then bad men wiM rule: And operari feqaitur ejfe : As men are, they will do: Great men will have worldly felfifh interefts clean contrary to the intereft of Chrift and his dodtrine: And how great influence Rulers have as to concord or divili-on is eafily known.

5. And hitherto the Paftors of the Churches have been, alas, fuchas Gregory Naz,ianz*en, Ifidore Pelufi* ota and many others have defcribed (to fay nothing oiGildas or Salvia??, or the fad Characters that raoft parties give of one another, and the accufations thr t Affiitters bring againftthofe whom they afflift, and which the fufferers give of them.) If Paul then muft fay, All feek^ their own, and not the things that are Jefa Chrift s, no wonder if it be fo now; and that even General Councils havj fadly anathematized one another* and thoufands of Bifliops or Pallors have been curfed from Chrift by the reft. And how much power proud turbulent ignorant and worldly Paftors have to hinder the Churches Concord, hath been found by too long and fad experience.

C 138 3

/ 6. And mans nature is fcnfad and Jlothfnl 7 md it / will" colt fo dear, by long and hard ftudytobe wife indeed, and by mortification and felf-denyal to be truly goody that few are likely to attain it.

7. And education, company, friends, and falfe writers anjl teachers, will ftill cherifh fa&ion and difcordiil the world.

8. And diftance and difacquaintance will leavq open mens ears to back-biters, (tenderers and falfe reports. Men will think it uncharitable not to be- ■ lieve fuch, e.g. as Learned Hiftorians, Doftors and their Pallors are.

9. And the wars and crofs-inter efts of Princes and States have hitherto by jealoufies fomented di-vifions in the Church.

1 o. And the falfe wayes and termes of Concord will be kept up in oppofition to the true, and will not be the leaft impediment.

11. And Laftly, Even the Wife and Good that muft be the Peace-makers, are fuch but in part, and have in them too much of the folly, errour and fin. .of others, which will hinder their work, yea and make them alfo troublers of themfelves and others.

§. 6.' Thefe being not doubtful conjeftures but certain Prognofticks, the remedy muft be fuited to £he Patients capacity.

. And I. Neceflary Eflentials all Chriftians are and mult be agreed in : But unneceflary things fuch as I have defcribed ^are never like to be commonly \mited in, nor is it necedary that they fhould : It ficmed good to the Holy Ghofi arid to the ^pofiles to impofe nothing on the Church, but Neceffary things^ jiff. 15. It was the deceivers and falfe Teachers which vvOLiklhave done otherwife: Agninft whom f>L PmL doth copiouily and Zcaloufly difpnte, in

his

his Epiftles to the Roman s^ Corinth ians 7 Galatians v Coloffiansy &c. To pretend that as necefTary which is not fo, or to command that as necefTary and caufelefly to make it neceflary which is not fo in ic felf, and which we may cafily know* will never be fo judged of, nor received by all, is but to rack and tear the Church, and do niifchief for an unneceffary thing.

. $.7. II. As it is certain that nothing but Truth can be fit matter for the Churches Concord, fo in muft be certain Truth : that is, not only fuch as whoever believeth is not deceived, but fuch as may be difcerned by ascertaining Evidence by all^bber willing Chriftians-, Not only fuch as the Learned may be fure of, but all that muft take it as certain in their profeffion:, For no man muft; make afalfe profeffion, and fay he is certain when he is not. Not that all that maybe called certain^ muft needs exclude all doubting \ but that the Afient be prevalent againft fuch doubting : Nor do I mean that it muft be certain by natural evidence # , It is enough if it be fo by Divine Revelation : And if any be fo weak that they perceive not fome necejfary revealed truth to be certainly fo revealed, they muft be put on no more than to fay, £ 1 do> though not with certainty, believe it,~\ And no probability ffluft be im-pofed on mens, profeffion, when there is notable danger on the contrary fide, if they fhould miftake.

$.8. IIL Therefore the terms of Union muft be only things plain and intelligible to all fober ml-Ung minds : For all perfons of dull wits and diverting bufinefs cannot attain fuch certainty or fi m belief of things which they cannct under-it nd :• Belief without underloading is but a-

dead

r C HO ]

dead notion or name, or. rather a contradiction.

£ 9. As for the Popifh doftrine of Implicite faith, it is no true belief of any thing but that General verity in which they lay the particulars are implicitely • contained. We mult all believe implicitely in God, that is, That whatever God revealeth is true : But he thatbelieveth no more but this, is falfly faid to believe other things •, For he may believe this, who never underftood that God revealed any thing in particular : He that never heard of Chrifi or the refitr-retticn may believe that all Gods revelations are true: But to call this, an Implicite belief of Chrifi and the Refurrettionj is but to equivocate, and call that be-lieving a thing, which is no believing of it: If they hold that to believe that the Church (that is, the Pope and his Councils ) is infallible in acquainting us with matter of faith 2 is all that is neceifarytoialvation, though they know not what the particulars are, let them fay fo plainly, and not call this a believing of other things, or a believing in Jefm Chrifi, or. his GofpeL

§. 10. IV. And it is only things of Divine Authority that can be the neceflary terms of univerial Unity or Concord, fuppofing the neceflary media of bringing them to mens notice : Had we lived in the time and place where Chriftandhis Apoftles did preach and work their Miracles, it had been • one thing to determine what were then preached as the neceflary articles of faith, and another thing, how we come to hear, know and under-ftand them : It muft have been by our ears, eyes and intellects, that we knew and perceived what was laid and done. And fo now ltanding at the difknce of many ages, certain" hiftory or tradition

c hi :

tion muft bring that to our notice, which our eyes and ears would then have brought to it: But ftill the Law and terms of Vnion are no lefs Divine, whatever means do help us to underftand them ; And as for them that will make humane terms leem necefl'ary to Catholic^ Vnion or Commmion y that they deceive themfelves and others and fhall never attain the end, but tear the Church by fuch ill engines, is eafily thus proved.

$.11. The Catholick Church never did or will agree what humane power it is to whom this work belongeth : whether it be a Pope or Council, or fome univerfal Monarch, or a Council of Princes by agreement \ Never fuch a thing was, or will be. Popes and Councils were but in one Empire, the chief Ecclefiaitical Governours under the Empe-rours Civil Government*, and not over the world7 nor was there ever fuch a thing as a General Council of all the Chriftian world, but only General as to one Empire : Nor did any of thefe Councils take on them to make Conftitutive terms of the Univerfal Church or its Union •, but only to pre-ferve, declare and expound them, and to make fubordinate governing Canons. And if they had undertaken more, no wife man can imagine that all Chriftians will therefore confefi the right of fuch a claim, and fo fubmit to it. The proof of their authority will be fo obfeure, that as fuch as I cannot fee it, fo there will be fo many no wifer than I am, as that the exclufion of all Chriitians that are but of our fize will never ftand with Catholick Unity. And if it were poffible ro fatisfie all the prcfent age, 1. that fome have fuch authority from God, 2.andwho-they are, 3. and how far it extended"), yet ftill fjch will fucceed them in whom the uncertainty and difient will be revived. What need-

eih

cth there more proof than mans incapacity and the experience of fo many Generations? All Chriftians agree mChriftianity: All Chriftians never agreed on any humane terms of Unity', Pope, Council, or Monarch, One Empire hath pretended to agree in Councils,but have been fofar from it, as that they have been the occafion of their greateft difagreements •, witnefs even the Great ones, Con(t..\. JEphef. \.&z. Cake-don, which fome blefled and fome curfed for many generations after •, and that at Constantinople that made the decree de tribm capitnlis divided even the Roman Church fo far as that for one hundred yearsr a gfeat part of it renounced the Roman Bifhop, and fet up another Patriarch agr.inft him. And AbaflU and other extra-imperial Churches were never under the Roman or Imperial Government.

£. 12. V. And that the terms of Catholick unity mull not be very many things is evident from the forefaid Incapacity of the molt to comprehend many things •, and alfofrom the confeifionof almoft all forts of Chriftians: Even the Papifts who have advanced the Chriftian Religion to the monftrous magnitude of their vaft and numerous Decrees of Councils are forced yet to make them almoft all unneceflary under the name of Impticite belief, and do narrow the neceilary articles Of this I have written at 0 f the Chriftian faith almoft large in my hft Confuw- t0 an a nnihilation,whiIe they

tionof Johnfon, Which is - , . 7 • , ^ '

the true church-, or for a g r ^ not whether it be ne-our Churches perpetual ceflary explicitely to believe vifibility. the life, death, refurredtion,

mediation, judgement, yea 6r being of Chrift himfelf, or any more than that there is a God and an Infallible Church: Of which fee Francifc. de fantta Clara his Dew, Natttra 7 Gratia y

atlarge: And

C 143 D

And thofc of our fclves that cjcft Minifters and Chriftians for diflcnting from feme of their owa impofitions, arc yet contented to admit fuch as fub-mit to themfclves, upon very low terms of Chriiti-an knowledge, to the Sacraments and Communion of the Church. And indeed heknoweth not man, who knoweth not, that univerfal unity and concord will never be had upon the terms of Many, dark, uncertain, humane, or unneceflary things, but only on the terms of things Few y fare, plain, divine and neceffary.

CHAR II. ^

Some infiances of Gods defer if Hon of thefe terms in the words of the Sacred Scriptures.

$. i. T Have before proved, that Chrifl: inftituted JL the terms of Catholick Unity in Scripture, and have cited fome texts on the by. It will not be amifs for conviction to fet divers texts together, which will fullier open the terms themfelves.

§. 2. The words of the inftitution of Baptifm before mentioned are the moft convincing, Matth. 28. 19, 20. l G% ye and difciple all Nations, baptising them in the Name of the Father , and of the Son, and of the Holy Ghofi, teaching them to obferve all things whatfoever I have commanded you> and lo 7 I am vcith yon alway even to the end of the world. 3

Here Chrifl; himfelf fendeth his mefiengexs, and prefcribeth them their^work, and maketh the term's ofBaptifm the Entering and Conftitutive terms of his Church which they were to gather: But the Ad-miniftring or Governing terms are larger, even

teaching

'I C 144 1

teaching them all things which Chrift hath commanded them. And this was a Law not only for that age 7 but to the End of the world.

$. 3. It is the fame in fenfe which reduceth all the terms to [Believing in Jefus Chrifi'} as including Belief in the Father and the Holy Ghofi, John 1.12. As many as received him, to them gave he power to become the fons of God, even to them that believe on his name.

John 3.14, 15,16, 18, 36. Whofoever believeth in him jhall not ferijh, but haveeverla(ting life; He that believeth on him is not condemned — r-He that believeth on the Son, hath everlafting life.

John 17.3. This is life eternal, that they might know thee the only true God, and Jefus Chrifi whom thou hafi fent.

John 14. 1. Te believe in God, believe alfo in me.

John 15. I, 2, 3. Now are ye clean through the word that I have fpokento yon, abide in me and I in yon, &c. See John 6.

Mark 16.16. Preach the Gofpel to every creature l He that believeth and is baptised, foall befaved, and he that believeth not, (hall be damned.

It will be needlefs to repeat all words to the fame purpofe, Matth. 18. 6. He that offendeth one of thefe little ones that believe in me, it were better a mill-flone were hanged about his neck^, &c. And yet mult Bifhops curfe fuch from Chrift, and excommunicate them ? Mar, 1.15. 70^6.29,69. ^7.39. #4.35*38.. & 11. 27, 42. & 12. 36. & 13. 9. & 16. 3° v 3 J-d-17. 20, 21. (pi6.$i. &z.i\,2i. &y. 53* e-16.27. (£-7.3.1. ^8.30. & 10.42. & w. 26,27. d-5.24. & 6.35,4^47- (£-7.38. & 12.46. Atts 10. 42. & %. 14. (£-8.37. G*i3-3 9. & 16. ll. & 19.7. & 18.8. & 17.4, 34. & 14. 1. & 13- 12*48. And all thefe believers (no doubt

C 145 J

of no hard numerous hum*e articles) lived in Love and Communion, Atts 2. 44. 0^4. 32. fo Rom. 3. 22. The Righteoufnefs of God by faith in Jefus Chrifi is unto all and upon all them that do believe , for there is no difference. & 4. 11, 24. Abraham is the Father of all them that believe^ and right eoufnefs fliall be imputed to them all: Rom. 10.9, 10. If thou confefs with thy mouth the Lord Jcfus y andfhalt believe in thy heart that God raifed him from the dead, thou ftaltbejaved: For with the heart man believeth nnto righteoufnefs) andwith the mouth confeffwn is made unto falvation , Gal. 3. 22. &2. 16. Heb. 11.6, &c. & 10.39. &4-3. 1 John 3,23. & 5. 1,5, 10, 13.

£. 4. Other texts that add Repentance to Faith, ipeak but the fame lenfe, adding the exprefs mention of the terminus a qno 9 as well as of that ad quern: as Mar. 6. 12. Z,^ 13.3, 5. ^^2.38. 0^3- Iy. ^8.22. (^17.30.(^26.20. Mattb. 9.13. Luke 24. 47. Atts 5. 31. & \1. 18. & 20. 21. & 26.20. 2 77w. 2. 15. 2JPrt. 3.9. Luke 10. 13. d" 15.7,10. 2 Cor. 7. 10, 11.

§>. 5. Chrift himfelf the Law giver and Judge doth oft in his explications lay his acceptance of men on Z few great) plain, fare neceflary things: He lummeth up the whole Law into the two great Commands, the frft and the fecond like Pinto it) even the Love of God and Man: and when he tells one that had lived foberly and jufily , that yet he lacked one thing) Luke 18. it is but this plain great neceflary duty, to prefer his heavenly reward, and hopes, and Chrifb to bring him to it, before his wealth and prosperity on earth: This was not a great Volume of hard opinions, but one plain and neceflary duty, not hard to know, but hard to an unbelieving worldly heart to be willing to do. So in his great Sermon on the . Mount, Matth. %. it is not many dark opinions or

Itnall ceremonious pra&ices that he pronounceth blejfednefs on, but the pure in heart, the poor in fpirit, the- merciful) the peacemakers, and fuch as fnffer for righteoufnefs fake : And in ail his moft excellent Sermons and Prayers, John 5. & 6. & 10. & 13. ^14. cKi 5. or- 16. d-17. what have you but our common Catechifm truths ? Which of the controverfies of contenders, or what nice opinions are there decided or propounded?

Nay, hehimfelf oft diftinguifhing tells men, that God will have mercy and not facrifce, and reproveth the Pharifees that were ftrict in tything mint, annife and cummw, and neglefted the great matters of the Law, Mercy, truth andjuftice, and that troubled the " Church with their ceremonies, zndworflripved God in vain with their traditions 5 teaching for doctrines the commandments of men, Matth. 15.

Yea, when he defcribcththe Judgement to come, it is not many hard opinions that he layeth life and death on, but on loving, relieving , vifning his mem-hers, yea, the lca(l of his members, yea, himfelf in them: And he condemneth thofe that do it not even to the leajl : What then fhall they furFer, that interdict and anathematize Kings and Kingdoms, and he-reticate great part of the Church of Chrift v yea, the Pope and his Councils of military Bifhops than Jiave rifen to their greatnefs, and conquered the Chriftian Nations by this art of Anathematizing or curfing Kings and Subjects from Chrift.

$. 6. We find Chrift preaching alfo to divers (ingle pcrfons , as to Nathanael, to the Samaritan woman, John^.. to the blind man, John 9. to the Canaavitifh woman and others; and he never went beyond theie few, plain, divine and neceffary terms.

§. 7. And he fent out his difciples to preach but the fame doUrim that he had <!one^ even to/

and ,

and believe the Gofpel : and Devils were fnbject to them that preached this fliort plain truth -, who I fear are the Mafters of many that {pin a finer web. And John Baptift went but the fame way: And among the counfels which he gave to the many ibrts that flocked to him, fee whether any of our Engines of heretication and divifion and filencing are to be found. All the four Gofpels are flrangers to fuch things.

$. 8. And the very Controverfal Epiftles of St. Paul that were written to confute Seducers , were written by the fame fpirit, and go the fame way. The fumm of all is, Repentance towards God y and faith towards our Lord Jefus Chrift : The do&rine of faith in Chrifi, and the abrogation of the burden*, fome Ceremonious Jewijl) Law , and that the Gentiles were not bound to keep it, is the fumm of his do&rine. He fummeth up all the Law in LOVE, Rom. 13. and in living foberly, righteoufly and godly in the world, following the fpirit, and mortifying the lulls of the flefh, living a holy and heavenly life in love and unity and peace. And whereas pride and ignorance then began the dividing way, and condemning Chriftians for tolerable differences, he oft and plainly reproveth and confuteth this: But moftfuUy andpurpofely to the Romans, Chap. 14. & 15. Him that is weakjn the faith receive ye, bin not to doubtful difputations for not to judge his doubtful thoughts) inltancing in differences about meats and dayes *, Let not him that eateth, defpife him that eateth not', and let not him which eateth not, judge him that eateth ', for ' God hath received him : Who art thou that judgefi another mans fervant ? to his own mafter he ftandeth or fal-leth: Tea, he frail be holden up, for God is able to make him ft-and. Let every man be fully perfwaded ( or af fured) in his own mind: He that regardeth a day, re*

L 2 gardtth

gardcth it to the Lord, &C. But why doftthou judge thy brother? or why dofi thou ftt at naught thy brother ? For we foall all ftand before the judgement-feat of ^ Chrift. Let us net therefore judge one another any more f hut judge thvs rather that no man put a /tumbling blocl^ in his brothers way - // thy brother be grieved with thy meat? now walkeft thou not charitably : Deftroy not him with thy meat for whom

Chrift dyed. For the Kingdom of God is not meat

and drinks? but ri^hteoufnefs and peace and joy in the FJoly Ghoft. For he that in thefe things ferveth Chrift? is acceptable to'God and approved of men. Let m there* fore follow after the things that mal^e for peace? and things wherewith one may edifie another. For meat deftroy not the worhjf God. All things indeed are pure y but it is evil for that man that eateth with offence* It is good neither to eat fie ft)? or drinks wine? nor any thirg whereby thy brother ftumbleth or is offended or made Weakj-— -And he that doubteth is damned if he eat? be-caufe he eateth not of faith: For whatfoever is not of faith is fin. Ch. 15. We then that are ftrong ought to bear the infirmities of the weak^? and not to pleafe onr felves: Let every one of m pleafe his neighbour for his good to edification. For even Chrift pleafed not himfclf? &c; Now the God of patience and- confolation grant yen to be like-minded one towards another according to Chrift Jcfus: That ye may with one mind and one mouth glori-fie God even the Father of our Lordjefa Chrift: therefore receive ye one another at Chrift alfo received m to the glory of God.

$.9. I know not what can be fpoken more plain and home to thecafein hand, and the humane un-neceflary impofitions which have fo many ages torn the Churches of Chrift: And yet all this is nothing to the Impofers. The different expofition of this one part of Scripture hath had a great hand in the

calamitous

,

calamitous diftractions, filencings, imprifonmcnts, fcatterings that have been exercifed in many Nati-ons of the world. The controverfie lycth here : The One fide fay,that All this wot fpoken by St. Paul only of fnch things indifferent as the Church had net fetled by any. Law, and would not fo fettle \ but that it's nothing to fuch as the Chi:', ch cither hath or will fo command: This opinion hath carried it in England and other Nations of the world. Being once commifli-oned to plead this caufe by his Mnjcfty among others, I then prefumed to fay, i. That St. Paul here writeth not only to the laity, but to all the Roman Church ? That therefore he writeth (as Chrift, Rev. 2. & •$. to the Angel? of the kx^n Churches, ) to the Rulers of the Church as well as to the People. 2. And therefore he forbiddeth thole Rulers what heforbiddeth others:, and fo forbiddeth them the impofing of any thing contrary to this his full determination. 3. Yea himfelf was an Apoftle ard a Church-Govemour of as great authority as thofe that he wrote to *, And thefehis words fignified his own judgement and what he would do himfelf. Yea they were as good a Law, as any the Remans could make that he wrote to. Therefore when an Apoftle by the Spirit of God, fhall write thus plainly and peremptorily to Priefts and people thus to tolerate and receive each other, he that now ex-poundethit with an [except the Church otherwlfe decree'] maketh this the fence [I do by all thefe great reaforis charge andperfwade yen not to ji'dj^e^ defpife op rejeft one another unUfs you decree to do it :> or not to make fucb rejccting'Lav~s, unUfs yonmake them7\ And the Holy Ghoft ipeaketh hot in the holy Scriptures at this rate.

$. 10. Yea I prove from the arguments uftd by St. Paul that he extended his fpeech to the Clergy

L 3 ©I

or Rulers as well as to the people, and fo forbad them making fuch Laws : fAnd indeed the knack of making Church-Laws, ( without the Holy Ghoft in' Apoftolick perfons) was not as then4earnt and u(ed"by the Churches ): i. Becaufe St. Pad argu-eth from Univerfal reafons: 2. and from Moral and necelfary arguments, and 3. Speakethby the Spirit and Apoftolical Authority.

$.11. I. His reafons touch not onlyfonie lingular perfons and cafe, but the cafe of all Churches in all Ages: He argueth from the difference between well-meaning Chriftians as Weal^ and Strong, as doubting and as affured, as nriftaken and as in the right , as in danger of being damned if they att doubtingly, and of (tumbling and being offended, &c. Now fuch weak, mijftaken Chriftians in fuch matters ever have been, and ever will be, and fo the reafon from their cafe and neceffity will hold in all Countreys and Ages to the end.

§. 12. II. And many great and prefling Moral reafons that all Chriftians are bound by are here heaped up. 1. One is from Chriftian Love to brethren. 2. Another from humane Com-paflicn to the weak. 3. Another is froip Gods own example, who receiveth fuch, whom therefore wemuft not rejeft. 4. Another is from Gods prerogative to judge ^ 5. and another from his pro-priety in his own fervants. 6. Another is from our having no fuch judging po^er in fuch cafes. 7. Another is from Gods Love and mercy that will uphold fuch. 8. Another is becaufe what: men do as to pleafe God, mult not be condemned without riefceffityr.but a holy intention cherifned, fo it be in forbidden things. 9, Another is that men

muft

c 151 3

muft not go againfl: Confciencc in indiilcrent things. 10. Another is from Chrifts dreadful judgement which is near, and which we our U mult undergo, and muft be that final decider of many things which here will not be fully decided. 11. Another is from the fin of laying {tumbling--blocks and occafions of offence. 12. Another js from the danger of crofllng the ends of the death of Chrilt, deftroying fouls for whom he dyed. 13. Another is that it will make our good to be M fpokenof. 14. Another is that the Kingdom ofGod y or the Conftitution of Chriftianity and the Church lyeth in no fuch matters, but in righteoufnefs and peace and joy in the Holy Ghoft. 15. And another than Chrifiis pleafed in this without the other, and God acceptetb fuch. 16. Another is that fuch are appro-ved of men, that is, This righteoufnefs, peace and holy joy without agreement in fuch Ceremonies and by-matters, beareth its own teftiinony for approbation to the judgement of all impartial men \ humanity and Chriftianity teach us to love and honour fuch. 17. Another is from our common obligation to live in peace with all. 18. Another is from our obligation to do all to the edifying of one another. 19. Another is becaufe Gods nwr^elfe is deftroyed bym. 20. And our own lawful afts are turned into fin when they hurt another. 21. Another from the obligation that lyeth on us to deny our own liberty mmeat^v&ie, &c. to avoid the hurting of another that is weak. 22. Another is from the damnation o( fuch as are driven or drawn to acl doubtingly. 23. Another is from the fpecial d and mercy of the frrongthat fhould bear the infitv mitics of the weak. 24. Another is from the com mon duty of f leafing others for their good and edify* inf. 25. Another is from the example of Chrifi L 4 him-

jmiifdf that pfea/^ w* himfclf. 26. Another is from Gods patience to us. 27. Another is from our great obligation to imitate Chrift. 28. Another, becaofe indeed this is the true way to Love and Mnity, that wirfe one mind and one mouth we may glortfie Gcd, while we lay not our concord en impof iible terms. 29. Another is in the concluding precept, becaufe Chrift receiveth tu and it is to Gods Glory: therefore wc muftthus receive each other. If all thefe moral arguments fignifie no more than this [Receive and tolerate fuch till you make Laws again ir'it'] I cannotunderftand the argumentations of God or lioly men.

£ 13. III. And to conclude, Pad fpake by the Holy Ghoft and by Divine authority himfelf, and his words recorded are part of Chrifts Law indited by the Spirit:, and no man that cometh after him or to whom he wrote, had power to contradidt or obliterate it. AH this methinks fhould fatisfie men of the meaning of fo full adecifionof an eafie cafe about things indifferent, which it's ftrange that fo many yet for nothing do oppofe : And that the authority of an Apoftle in Sacred Scripture, the peace of the Church, and the fouls and peace of all diifenters and doubting perfons, fhould feem fo contemptible to them, as not to weigh down their humour and domineering will, in an unncceflary and indifferent thing? But it is |Jie nature of fin, efpeci-tllly Pride, to be imreafonable and unseatcable, and the troublcr of the foul, the Church, the world.

§. 14. The fame Apoftle in the Epiftles to theO

rintbians, i.e. \.v. 10. &c. importuneththem to peace

And unity, and fharply reprehendeth their dhifions

(i.e. 3J He defiretfitnera to beppfettly cenjoynedm

fame mind? and in the fame judgement\ But- what

arc

are the terms and means of fuch a union ? Is it that they all unite in Cephas (Peter) or in One Patriarch or Pope? Or that they adhere to men with greater eftimation ? No, but contrary. It is this that divided them, while one was for Paul, and another for jipollos, and another for Cephas : He calls them to unite inChrift alone, and not to think of men above that which is written, nor to be puffed up for one againft another, nor to take any Pallors as the Lords of their faith j but as Mmijlersof Chrifv andftewardsof his myfteries^ given for their good, and helpers of their joy and edification : c. 3. & 4. He tells them that neither is he that planteth any thing, ricifhzr be that watereth, bnt God thatgiveth the increafe : and he that planteth and he that water eth are one : C. 3. v. 7^8, p. And in cafe of eating things offered to Idols, as to fo much as was lawful in it felf, he charge:!) them to deny their liberty when it will be a ftumbling-blocktothe weak, and tells them that he will -never eat fief: while the world ftandeth, if it make his brother to offend: c. 8. 13. Telling them that when they fin fo againft- the brethren and wound their weak Co?ifcience y they fin againfi Chrift\ v. 12. And he himfelf would labour for his bread, and not take a lawful and dae maintenance from them, when he faw it would hinder his fuccefs, c. 9. and would rather dye, than a;y flwuld make void this his gloryingy V. 15. To the Jews he became as a Jew, to gain the Jews, and to the weak he became as weah^to gain them., and was made all things to all men that he might by ad means jave fame, V. 20, 21,22,23. His rule is, Give nooffence to Jews, or Greeks or to the Church of God : even a,s J pleafe all wen in all things, net feeling my own profit ', bat the pro-ft of many that they may be faved, c. 10. V. 32, 33. Their divifions at the Communion he reproyeth, th. 11. notcaufedby ceremonious impofitions*, but

their

L J 54 1 their own partiality and felfiihnefs. The great difference among Chriftians in gifts and ftrength he largely openeth, c. 12. to fhevv them that all this mult ftand with unity, and that yet there malt be no Schifm in the body, but the members mult have the fame care one of' another ", v. 25. yea the lefs comely farts muft have the more care^ v. 23, 24.

And ch. 15. 1, 2,3. he givethus this fum of the Gofpel which he preached f Mrcover brethren I declare to you the G off el which I preached, which alfo you have received, and wherein ye ftand, by which alfo ye are faved if ye hold faft what 1 preached, to you, tmlcfsyou believed in vain : (Are not here the terms of Chriftian unity and faivation y For 1 delivered to you firfi of all that which I alfo received, how that Chrift dyed for our fins, according to the Scriptures, and that he was buried and rofe again the third day according to the Scriptures, and wasfeen, &C. whence our refurre&ion is proved. Here is nothing but the common articles of the Creed •, and this was the Gofpel.

Indeed St. Tad is an Anathematizer too, but it is not of men that differ about words or humane forms, but of all them that love not the Lord Jefm Chrift, 1 Cor. 16. 22.

$.15. The fame Apoftle fharply reprehendeth the faults of the Galatians-, But what is it for? not for differing about things unneceflary, but for making fitch nccejfery that were not : For which he wilheth thofe cut off'that troubled them. And he concludeth 311 with this uniting true Canon, c. 6. v. 15, 16. \For in Chrift Jcfiu neither Circumcifton availcth any thing, nor imcircumcifion, but a 'New Creature : And as many as walk according to this Canon (or Rule ), peace be on them and mercy and on the Jfrael of God :J Can any thing be plainer ? No, fay the battering

Ca-|

Canoneers, \_As many as wall^ according to this Cu non, but conform not to all our Canons or Decretals, let them have no peace or mercy, but be cut off from the Jfraclof tSod^) lb contrary is the Papal Spirit to Chrifts.

And Paul there giveth alfo this rule and the rca-fon of it : c. 6. I, 2. {Brethren if a man be overtaken in a fault, ye which are [fir it Hal re ft ore fitch a one in the fpirit of meehnefs, conftdering thy fclf left thou alfo be tempted : bear ye one anothers burdens and fo fulfil the Law of Chrift : And becaufe he knew that felf efteem and contempt of diflenters lay at the root of impatience towards others, he addeth { If a man think himfelf to be fomething (to whom all muft needs confent) when] he is nothing, he deceiveth himfelf. ]

£. 16. The fame Apoftle to the Ephefians accurately openeth the terms of Chriftian Unity and Church Concord in my Text •, purpofely defcri-bing both the end, the infiruments and the terms: ib that I know not how we could have defired more. The End is {For the perfecting of the Saints, for the worl^ of the Miniftry, for the edifying of the body of Chrift, till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfeti man, to the meafure of the ft at are of the fulnefs of Chrift. *That we henceforth be no more Children toffedtoandfro and carryed about with every wind of detlrine by the fight of men and cunning craftinefs whereby they lye in wait to deceive \ but (peaking the truth in love may grow up in him in all things which is the head, Chrift, From whom the whole body fitly joyned together and compacted by that which every joint fupplyeth according to the effectual xvorkjng in the meafure of every part, maketh- irxrcafe of the body to the edifying of it felf in love, J

Can

Can all the Canons in the world attain more Concord and higher ends than thefe expreft ?

And the hftmments are the gifts which Chrifl: gave to men, even toApoftles, Prophets, Evange-lifts, Paftors andTeachers, and the loving endeavours of all believers.

$.17. And the Terms of all this Union and Concord 'are thefe feven, 1. One Body, ( of Chrifl: the only Head, that is, all true Chriftians in the world )

2. One Spirit ( given by Chrift to quicken, illuminate and Santtifie and confirm and comfort them. )

3. One Hope of their calling (that is, the Glorious coming of Chrifl and our Heavenly Glory.) 4. One Lord ( the King, Head and Saviour of the Church. ) 5. One Faith, (that is, ChriftUnity, exprelled in the Churches Creed or common profeffion.) 6. One Baptifm, fthat is, One folemn entrance into the Church and Covenant of God in the publick^ profeffion of this one faith. ) 7. One God and father of all, who is above all, and through and in tu all. ] But all this confiding in various degrees of grace and gifts, ch.

4. v. 1,2,3, 4>5> 6 >7-

Thefe are Gods own terms of Chriftian Unity and Concord, fufficient in their kind, but judged inefficient by the ignorant, proud, tyrannical Church-tearing Spirit.

And to fhut out falfe anathematizing, he concluded! with pronouncing [_Grace to all them that Love cur Lord Jefns Chrift in ftncerity J whoever condemn them.

$. 18. The fame Apoltle leaveth the fame Canon to the fhilifpmm, c. 1. %\ 15, 16. Though fome preached Chrift not (incerely but of contention, fitppofing to add affliction to hubonds^ fo far was he from Men-. cing them cr forbidding men to hear them, that he rejoyced that Chrift- was preached, though in -pretence and constntioufly. And

And ck 2. \>i, 3. he mofl vehemently impor-tuneth them to be like minded? of the fame Love, of one accord, and of one mind: But how can that be, and on what terms ? [Let nothing be done through flrife and vain glory, but in lowlinefs of mind, let each efieem other better than themfelves. Not fay [_fay as 1 fay or be fdent. [] Look not every man on his own things, but every man on the things of others (And not tread down others that you may be great 0 nor think of your own cafe arid reafons only J Let this

mind be in you which was alfo in Chrifc Jefm who

being in the form of God, thought it not robbery to be equal with Cod y but made himfelf of no refutation, and took^iifon him the form of afervant,&c* This is the Paftors pattern. Let him that is Greater than Chrift refufe to itoop fo low.

And his Canon for the Concord is ch. 3.13, T4,15, 16. To confefs our felves imperfeft, feekersofper-fediOn, preffing forward for the prize. [ Let as many as be perfect be thus minded (This is your mea-fure here) and if in any thing you be otherwife minded, Godfiall reveal even this unto you : Neverthelefs where-^to we have already attained, let m wallaby the fame rule y let w ?nind the fame thing.2 As if he laid, while you agree in true Chriftianity, take it for granted that you will all have imperfeftion, for I have fo my felf, and therefore there will be different judgements in tolerable cafes; but let this be your Canon •, notwithftanding fuch difference, while you prefs towards perfe&ion, walk^ by the Rule of Chri-itian Love, in fcarching after the will of God, and mind with Concord the great things which you are afl agreed to purfne ^ And bear lovingly with each other in leffer differences, and God in this way will teach you more.

i $4 19. The

0. 19. The fame doftrine he delivereth to the Colojfians, reprehending thofe that would lay Chrifti-an faith or Concord on their will-worship, worldly ru~\ diments and ordinances, Touch not, tafie not, handle not y . after the Commandments and dotfrine of men, in things which have a foew of wifdom, in voluntary humility'and rieg letting the body ; in worshipping Angels and intruding^ into unfeen things, vainly pufft up by flejldy minds : And. infteadof this he exhorteth them to hold the Head] Chrift, who is the true wifdom and bond of unity, and believe that in him they are complete ; and to take\ keedlefi any fpoil them ("of their faith love and con^ cord ) by Philofophy ( pretending greater fubtilty ) \ and vain deceit, after the traditions of men, and after ■ the rudiments of the world, and not after Chrift, in^ whomdwclleth all the fulnefs of the Godhead bodily, in whom we are compleat7\ And he inftances in fome fuch fhares, J_ Let no man judge you in meat or drinks or in refp'eff of an holy day, or new Moon, or of the Sabbath1 which are a f,;adow of things to come, &c. ]' that is, Let no man bring you under fuch Laws, and lay falvation or unity and Concord on them.

And ch. 3. he largely {heweth that in the New Man there is neither Greek, nor Jew y circumcifwn or un\ circumcifion, Barbarian or Scythian, bond or free, but Chrift is all and in all : And that the true bond of perfection is charity by w 7 hich the peace of God muft rule in their hearts that are called into One body. And the fubordinate Canons are [bowels of mercy, ki'adnefs, humblenefs of mind, meeknefs, long* Suffering, forbearing one another, and forgiving one-another ~> if any man have a quarrel againft any, even as Chrift forgave you,fo do ye. 3

£. 20. If any fay, Thefe are not precepts for Church-Governours but for fubjedts: I anfwer ftill, They are the precepts of the Holy Ghoff by an

Apoftle

Apoftle that had more authority- than any of our Church-Governours, and that to all the Churches about their common duty, unity and intereft, binding them and binding us, even all the Churches.

s\2i. It would Teem tedious to recite all other texts to the fame purpofe : His prohibitions of vain difputes and janglings about the Law and genealogies, and his confining men to the common dottrine of Chriitianity, and his warning men to preach no new ox other doctrine, may be fcen in the Epiftles to

. Timothy and Titus.

$.22. And it is much to be obferved, i. That all the hereticks of thofe times pretended to greater vvifdom and curiofity than the Chriftian Churches had, and by fuch pretences brake their Concord, as

,may be feen in all the Epiftles, efpecially Col. 2. ($* Jam. 3.

2. And yet that whenever the Apoilles or Chrift himfelf, Rev.?. & 3. cenfure any fuch hereticks to be forfaken and calt out, it is never for any little matter, but for denying fome common article of the faith i as ChriftsIncarnation, the Refiirreclion, &c. ) or

, for fome grofs wicked doctrine and practice, (as fornication and eating things offered to idols, or rebelling againftRulers, &c.) Which (hews what then were the terms of Church unity, and by what Canons they were governed, by Gods appointment.

£. 23. I will, add that one great warning otPdtti, which fummctii up all, 2 Cor. 11. 3. a propheiie of the deceit and corruption of the Churches*, [would to God you could bear with me a little in my folly (as proud corrupters account it) and indeed bear with me : For I am jealous over you with godly jealcnfie. For /have efpeufedyou 10 one husband (and not to Ulitr-\at I may prefentyon as a chafe Virgin to Chrift:

But

But I fear left by any means as the Serpent beguiled Eve through hisfubtilty ( flattering her with the hopes of higher knowledge) fo your minds fiould be corrupted from the fimplicity that is in Chrift.^ Chriftianity is not a fnare for mens wits, but a way to their ial-vation: It is a plain and fimple thing though moft myfterious: i. It confiftethof fimplicity of dottrine, a few, great plain and neceffary things, and not of philosophical curious fubtiltles, though it forbiddeth | not but encourageth the utmoft improvement of reafon and true learning, efpecially for method, elu-cidation and defence.

2. It is a fimple and fpiritual worflrip that it com-mandeth, for God is a fpirit and will be fo worfhip-ped in fpirit and in truth. The Schifmaticks contended whether in this Mountain or at Jerufalem~\ but Chrift rebuked that contention.

3. And it is a fimple fort of Government or Di-fcipline that Chrift hath inftituted •, commanding himthatwillbeGreatefttofeek his preeminence in being moft ufeful and humble y as zfervant unto 4ll-> and not as the Rulers of the world to be called Benefa-

tiors and graciout Lords, not as Lording it

1 Pet. 5.2 3 3. over Gods heritage but di examples to the

flock' Not imiting with the fword, but leaving force to Civil Magiftrates.

4. And it is a fimple converfation that Chrift by his Law and example hath prefcribed, and his fervants ufed : This was Paul's rejoycing^ the teftimony of his , Confcience^ that in fimplicity and godly fincerity y not in j flejhly wifdom, he had his converfation in the world,

2 Cor. 1. 12. Wiiclom mult go with innocency : but it is not worldly carnal wifdom, but luch as con-fifteth in knowing God in Chrift -, to be wife to fal* vation,

jf.24, Now

C 161 ]

$. 24. Now this fourfold Chriftian-fimplicity* jPohI forefaw the Serf em on pretence of finer wit and fubtilty would draw the Church to forfake, till (as Erafmns faith) it became a point of wit to be a Chriftian :■ and this would be (.and hath been ) the corruption of the Churches.

1. The fimplicity of Do&rine i$ turned by Councils and by other Dictators into multitudes of un-neceflary and uncertain notions, to fay nothing of the falfe ones. In the clear difcovery of the fence and method of the facred dqftrine, we muft ufe our greateft skill and accuratenefs: But falvation, peace and concord is not to be laid on the fine elucidations, and numerous articles of mens wits.

2. The fimplicity of Chriftian mrjhip is corrupted, and turned into fuch pageantry of Ceremonies and formalities (to pafs by much worfe ) that fpiritual worfhippers find it exceeding unfuitable to :hem, in much of the Chriftian world.

3. And. how far and dolefully the fimplicity of Church-Government or Difcifline is loft, in more places than the Papal Kingdom, needs not many words to tell him, that can compare things old and lew.

4. And what wonder if the honeft fimplicity of mverfation perifh with the reft, and carnal intereft

md fraud and falfhood, and opprefiion reign by arnal wifdom ? Thus hath the fubtile ferpent. :orrupted the Churches by drawing them from the amplicity that is in Chrift.

M CHAP/

CHAP. III.

III. The true terms of Catholick Unity am Concord more particularly defer ibed, as tin principal means of hope for the Churches

Peace.

f. i. *T*He falfe terms having been the engines ol X Schifm and Church-diftra&ions, it is th< opening of the true terms that muft be the cure. withf which I fhall begin, becaufe Rettum efi index fui & obliqui. And here are diftinftly to b( laid down 0 I. What are the terms of entering into Chriftian Catholic^ Church-Vnity and, Comma vion' i II. What are the neceffary terms of con-tinning it * and what are the caufes of abfeiffion either by apoftafie or excommunication ? 111. What are the terms neceffary to the office and exercife of tht jacred Mniftry ? IV. What are the terms neceflary to the confutation, admlniffration and Communion h Jingle Churches. V. What are the terms neceflary to the concord of fuch Jingle Churches among themfelve: ZS&ffociated or corresponding for mutual help. V I. And what is neceffary to the civil peace and concord of Chri-Jlians^in'Kingdoms^ Cities and Families. Of the le il order.

cc

§.2. I. u Nothing but Baptifm truly received ism ceffary to entrance into the ft ate of Vnion xcith the vi u fible Church called Catholick^ or Vniverfal.

5$. 3. I before fhewed that Chrift himfelf inftitu ted the terms, in the inftitution of Eaptifm, ant

tha

that herein all Chriftians are agreed. The proof of this is fo full that nothing but grofs ignorance or wilfylnefs can make it a matter of doubt, i. In the fore-cited inftitutibn•, 2. In the conftant judgement and pra<ftice of the Univerfal Church, through ail places and ages fince the inftitution of baptifm to this day.

1. That Baptifm hath been flill u[ed 7 no one that knoweth Church hiftory can deny.

2. That it harh been ufed to this end-, to be the entrance into the Church univerfal and vifible Christian ft ate-, is as undenyable. About Infant baptifm the Anabaptifts doubt \ But they alfo deny Infants to be Chriftians or Church-members : and we prove to them both together, by Chrifts command to Difciple Nations baptizing them: They confels thai Baptifm is the Church entrance as well as we.

3. And all that are truly baptized perfons are Chri-ft tans or vifible Church members, till they revolt or are call out, all the Chriftian world from thedayes of the Apoftles are agreed.

4. And as all vilihle Covenanters in baptifm have -been taken for vifible Chriftians, fo all ftneere heart-Covenanters have ever been fuppofed by the Church" to have by Baptifm a fealed and delivered pardon of fin, and right to adoption, and everteftinglife.

All this is fo evident that it is labour in vain to prove it, that this hath been the conftant content of the Chriftian world, and «fo continueth to this day: And all that are Chriftians are ftill in all Countries thus baptized.

$. 4. And if Baptifm be the common fymbol qf Chriftianityi and the common making of a vifible Chriftian, then it muft needs be the . conftitutivt term or qualification Efficient to mens firft Church* Vnion and Communion : which is commonly con-fefled. M 2 0. 5.

l &$ i

$5. If there be any place for contention here,it rntift be only about the validity of mens Received baptifm : 1. As to the Minifter and his part : 2. As to the mode and Ceremonies: 3. As to the tjoalificatlonofthe receiver or baptized.

§. 6. I. As to thefirft, though all be not agreed in point of Duty xvho foonld baptize, yet fo great a number.of the Chriftran world are agreed as to the diiy of baptifm received denecejfitate medii, that the diilenters are fo few as that we need not fear any great difagreement hereabout. The very Romanics maintain the validity not only of the Baptifm received by hercticks and wicked Priefts, and fden-ced and (afpended Priefcs, but alio of Lay-men, yea of women : But de officio all are agreed that where it is poffible a lawful Minifter of Chrift fhould do it. Only a few Anabaptifts fay that it mult be only one that was baptized at age himfelf : And one or two Singularifts ( whether in ignorance or defigft I know not ) think it the apteft medium to unchurch the Reformed Churches, that they have no true Prlefts for want of due fucceflion of ordination, and consequently n§ true Sacraments, becaufe God owneth no Afts but fiich as are commiflioned or appointed by him ; and consequently no Covenant :, and confe-quently no Gbvmantpromife and benefits, of pardon,i juitification andfalvstion : But this is after at large to be detected and confuted.

$. 7. The great difficulty is of the neceflary qualification of the baptized : And there i.the Ana-baptifts keep put Infants: But beiides Baptifm and Church mtmkerjhip, they deny them no offices that their age is capable of: And they are ready to receive them ail by baptifm as foon as they come to the life of due underftanding : And thefe delaves are

but

but few in companion: And i.the ancient Chui%

dies compelled now to be baptized, but only received them that voluntarily came, or were duly brought. 2. And if men will fray without or keep their Children out, they wrung thcmfclvcs and theirs, but this breaketh no unity of the Chriftian Church.

$.8. There have been alfo i^ftiousperfons that tye the validity of Baptifm to their feu:s: fuch as were fpecialiy the Donatifts, fupppfing that their Prelates had the trueft call and power; and that all others were Sectaries or Hereticks, and therefore their baptifm null and void and "to be iterated : But though in other arrogancies ibmc follow them to this day, yet few if any in the nulling of baptifm.

$. 9. But a greater and longer ftir there bath been about Creeds and profejfiom required as Tefts to excufe men from herelie. But yet it is to be noted, that few of thembythefe altered the form of baptifm, but there took up with the ancient Creed, ( the Apoftles and the Nicene o^ConftaminGpolitane ) and required wo more \ but only impofed the reft on Bifhops, Priefts or others afterwards.

§. 10. And is there now any caufe of difcord here ? 1. AllChriftians have been made fuch by baptifm from the Apoftles dayes till now. Is there any thing in the world that ever came down to us by more certain, uniform, confenting tradition? The very fame words of baptifm which Chrift did infti-tuteare every where ufed to this day : And if all ages and Countreys have ftiil baptized perlbns as believers, or Chriftians, and yet be not agreed what Chriftianity is, or what the faith is that baptifin .requireth, it will be a ftrange incredible fname to them. But eyen, Hicrome and Hillary that cry out

of their new Creeds, do tell us that in Baptifm the old one was ftill ufed, to which they did appeal And though the Greeks and Latines differ about thefa fltiotjttei and fome fmall new claufes are found in the Creed that were not in the old Copies which are now found on Record, they are not fo faftious or vain, as to nullifie Baptifm by any of thofe differences. For the Qjeed is but pare of the £xf option of Baptifm, and Baptifm is true Baptifm, if no other Creed or words were ufed but it felf.

2. And there are few Chriftians yet that will re-fufe any of the truly ancient Creeds \ of which more anon.

£. ii. 3. It is true that there are fome humans ceremonies which fome Churches adjoin to Baptifm, and by others are rejected or omitted. The molt of the ancient Churches ufed the taping of m*1\ and honey, the wearing of a white garment, and Chrifme : and now fome ufe the tranpent Image of the Crofs as a fymbol of our engagement to a Crucified Chrip, which others omit as taking it to be fo far participant of the nature of a Sacrament of the Covenant of Grace, as that it is an ufurpation of Chrifts prerogative, for any men without his inftitution to appoint : But yet all thefe Churches that differ in thefe Ceremonies agree that the validity of Baptifm dependeth not on them. Whether they be ufed or bmittea, the perfon is neverthelefs baptized.

§.12. Qu. Butwhatisitthatisneceffarytothe being and validity of baptifm ?

Anfw. This was partly anfwered before. 1. It is neceflary to the validity of it in for0 Ecclepa, that both the baptiz.tr and the adult baptised (or the perfon that is .authorized to Covenant for the infant) do Profefsfo intendrred Baptifm, and not to do it ia teaft or to other ends; And it is neceflary to its efficacy

cacy to pardon and falvation, that this, profeffion of the Baptized be ilncere, and that he do it from the heart : And it is neceflary to free the baptizer from Gods difpleafure that his intention be iin-cere.

2. It is neceflary that the words of Baptifm be fuch as exprds all the Ellence of it; fuch as are thofeof Chrift which all Chriftians ufe [IBapnzc thee in the name of the Father, of the Son, and of the Holy Ghoft. 2 And that no contradictory words which nullifie thefe be added.

3. It is-neceflary to the validity of it in the judgement of the Church, that the adult perfon, (and the Parent or pro-parent for the Infant) do feem or profefs to underftand all the words of Baptifm, fo far as is eflential to it: For ignorantis non efl con* fenfpu.

4. It is neceflary to the validity of it to real pardon and falvation that he not only feem to imderftand it, but really do fo.

5. It is accordingly neceflary that the per fori confent to all the effence of the Covenant, that is, feem and profefs to do it, to the Church, and realty do it, to fatisfie God, and obtain pardon and life by it.

6. It is not abfolutely neceflary to the validity, that the Creed or any other profeffion be ufed, by the baptized, befides the words themfelves [ / be* lieve in God the lather Son and Holy Ghoft, and give up my felfto him in this Baptifmal CovenantV] Becaule mderftanding and cenfent may be exprefled by thofc words.

7. But it is ufually neceflary to the bene efe, or the left performance of baptifm that the adult per-fon ( or the Parent of Infants ) do in larger words, profefs his underftfmding, belief and cjonfent to

M 4 baptifm:

baptifm: And it is left that thefe words be not too many nor too few, and that they be for the molt part one unchanged form •, Left ignorance or he-refie deprave baptifm by change and variety of words.

8. To this end the Churches of Chrift have ftill t]fed the Creed as the fummary form of Profejfion of faiths As the Lords Prayer is a fummary form of our Defires, and the Decalogue of our rule and pro-feffion of pra&ice. But becaufe Aflent is fuppofed to imply Confent to the particulars Affented to, though but Generally profeffed, therefore the Church hath more rarely omitted the Creed in the projeflion of Aflent, when yet they have accepted of a more General profelfion of Confent to the Co-venant, and promife of obedience.

5>. But if the adult do before-hand as a Catechumen learn the Creed, Lords Prayer and Decalogue, and give the Paftor a fatisfa&ory account of his competent underftanding of them, then that may be fuppofed, and only a General profeffion of faith, confent and fubjedion, be ufed' at the time and in the words of baptifm. And fo much of the con-ftitutive caufes of baptifm. ;

<$. 13. II. cc Though no more than Baptifm bp cc eflentially Neccjfary, becaufe fo great a work cc ihould be well donej and ignorance and errour cc are very common, it is meet that the Church cc require [ ah underftanding Affent to the com-" mon Articles of the Creed, and an under--" (landing Confent to the Lords Prayer and De-cc caIogue \ and in general to all that he under-cc ftanderh to be Gods Word, Belief and fincere-* c Obedience. ] And therefore that the adult per-'■ fon, (and Parent of the Infant) be one that •> - 4C hath

"hath before been Catechized or examined * herein. 1

$. 14. Though I confent to Ger. Vojfutsand others that there is no proof at all that the twelve Apo-ftles made the twelve Articles of the Creed rcipe-dtively, every one making one, as fome have feigned 7 and though I deny not what he and Bifhop Vflier and many others fay, of the two or three Articles being not found in the moll ancient Copies or Records, and though I verily confent to Parker de Defcenfu and many others, that the words of Baptifm were the firfr Creed, and that the Creed was brought in by degrees as the Expofition of the Baptifmal profefllon, and that at firft it had but three Articles [_1 believe in (andgive uf my felf to ) Cod the Father ^ Son and Holy Ghofi'] , Yet 1 take the Creed in the fence at lealt to be of neceflary ufe to the ends now mentioned, and I think we may fay fo much as is of greateft antiquity to be Divine and the word of God, and a [fecial fart of his word more neceflary to be believed than many other parts.

£. 15. For, 1. Though we receive not the pretended Traditions of Rome or any Church that fhall be obtruded on us without proof, or as a coifing the Scripture of infafficiency •, yet we never de-nyed that the Apoftles preaching Was Gods Word before they wrote it, and as well as their writing. It being eight years after Chriibs Afcenfion (as is commonly fuppofed ) before the firlt part of the New Teftament was written by St. Matthew, and rear an hundred years after his incarnation that the laft was written by St. John i and only four or five of the twelve Apofties having left us any of their writings, it were intolerable to deny that the con-ftant preaching of them and all the reft to their

death,

death, was not done by the infpiration of the fame infallible fpirit as their Writing was, and fo was the Word of God.

§. 16. 2. And it is certain that Baptifimwas then as common as Chriftians, and that nothing was footer done by the Apoftles, nor more conftantly, nor with greater concord and concent, than difcipling per-fons and baptizing them : For this was the fumm of their firft appointed work v in which Chrift pro-mifed to be with them to the end.

$.17. 1. It is certain that the Apoftles did ad-minifter Baptifm as wifely and holily according to Chrifts will, as any that ever did come after them: And therefore that they did not take up with mens bare laying of three words f I believe in God the Father? Son and Holy Ghoft~] without underftand-Ing what they faid : All following ages Cathechi-2ed or examined the adult before baptifm, and to this day we would take the contrary courfe for an abufe : Therefore no doubt but the Apoftles did it and appointed it.

$.18. 4. And this is plainly implyed in the Scripture when believers are all laid to be inlightned, and tranflated from darknefs to light, and to know Godandjefm Chrift as being life eternal, Eph. 1. 18. Aft. 26. 18. Joh, 17. 3, &c. and to be wife to fal-vation ; and indeed when they are faid to Believe ; For believing fuppofeth under ft anding : And when Peter faith that Baptifm fiaveth, not the wafiling of the filth of the filefi) y but the anfwer of a good confidence to* wards God. And when all the Chriftians in the world as far as we have any notice from the Apoftles dayes, have been baptized after Profeffion of faith, we have no reafon to doubt ? but that the Apoftles ufed and appointed the requiring of it.

$. ig. 5. In doing this, it is no doubt but what they required of the Confeflburs from their mouths was flwrt and plain, or elfe thofe multitudes of men and women who were in a fhort time baptized, would neither have had capacity nor time to do it: But thew r ordsof the Teachers and baptizers in explaining the faid articles were large, and many : For we find that it was their common preaching work.

$. 20. 6. It is moll probable (by the rcafon of the thing and the hiftory, j4tt. 2. and elfewhere) that at the firft no form of words was required and ufed befides the form in baptifm, but that the people being inftrufted in the fenfe of thofe words, thereupon profelfed under ft anding, belief 'and confent. (And no more is eflentially neceflary ) But that after a Creed in terms was the common form which was ufed by ProfefTors in order to baptifm: 1. Bccaufe fo many thoufands being baptized, the matter being fhort, and meerly Divine, they could not be fuppofed to be left to much variety of expreflion: Divine, great, necel&ry things rauft be fpoken with fo much caution as may avoid errour, herefie, corruption and abufe: And if every ignorant man and w r oman were left to ufe only words of their own devifmg to exprefs the Chriftian faith, it would be of confounding and difhonourable con-fequence.

2. And the great care that then was ufed that all Chriftians might be of one faith and fpeak the fame things, and that the herefies then arifing might be fupprefled, doth imply that this neceflary means was then ufed by thofe that commanded that all be done to edification and unity and in order/

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3. And many expofitors think that this Creed is it that Paul meant by the depofimm and form of whol-fome words to Timothy.

4. But the fuileft proof is univerfal hiftorical tradition and confent of the Chriftian Churches, who have ever ufed Catechizing and the Creeds the profeffion of faith, in order to baptifm, and this as from the Apoftles, without the leaft notice of any other original of it: Thete is fome difference in words between that recited by IrenaM, and two recited by TertHlUany and that which we now ufe, and fome little difference between that of Marcelim in Epiphanim^ and that of Aquileia in Rnffinus^^nd ours now ufed : And the forming of the Nicene Creed in other words doth Ihew that the Churches took not themfelves to be fo tyed to the fame words of the former Creed as not to alter any part of them: And it is fuppofed that before the Nicene Creed, the Greeks Church had a Creed that had as much of the words of the Nicene as of that called the Apoftles. And no doubt it was the wifclom of the Apoftles and the Churches, not to lay too much on particular words, and make them feem eflential to baptifm or more neceifary than they were: And to this day if any in other words exprefl the fame thing, he may be baptized. But ad melius ejfe and for concord and fafety the Churches that ftill agreed in words of the fame fence, and moftly the lame words as to all that explained the efientialsof Chriftianity, found it more and more needful to agree in every word, and leave men no room for dangerous diveriity ^though over and above they may explain their minds. ) From whence it was that fo great contentions have rifen about fomefingle word, as'the Nicene cuoin©- and the Latines Filioque> left the Creed fhould be altered

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5$. 2 i. By all this it is evident that the Church mult make Baptifm the term of Chriftian Catholick unity and concord as neceiTary ad effe, and the Creed as needful and apt ad bene ejfe ordinarily.

$.22. There is a controverfie raifed (as afore-faidby Donatifts and other Sectaries, fo) now by the Papifts, whether the perfon baptized mult nor alio own, i.the Miniftry in general, 2. the parti-cularMinifterthatbaptizeth him, 3. and the particular Church into which he is received •, 4. andfub-jedt himfelf by profeffion to fuch paftoral power. To all which I (hall diftin&ly anfwer.

$.23. I. To the firft, i.what is connoted is not alwayes a neceiTary part of the contract: A man cannot be baptized but he mult know that fome one hath power to baptize him.

2. It is more needful of the two that the Ayofto-lical office and power be known and believed than the fitccejfive ordinary Miniftry : Becaufe the belief of the truth of the Gofpel more dependeth on t^eir teftimony, as commiiTioned and qualified with tnofe extraordinary gifts of the fpirit which are its feal and proof.

3. it is of great ufe to our faith and obedience to underftand that Chrilt hath fettled an authorized Miniftry to preferve and preach his Word, and ad-minifter his Sacraments, and guide his Churches to the end of the world, and he that knoweth not this; wanteth an integral part of Chriftianity, and a greau and needful help to his edification and falvation.

4. Yet none of ttiefe are abfolutely neceflary to theelTenceof Chnftianity: If any lived where the minilterial office were not known, or fhould by mh-

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leading fo far err as to think that any judicious Chri-ftian, or any Chriftian Magiftrate, or mailer'of a family, might preach and adminifter the Sacraments, if yet this man believe in God the Father, Son and Holy Ghoft, as his Creator, Redeemer and Sanfti-fier, and be accordingly devoted to him in baptifm, this man (hall be faved, notwithftanding his ignorance or errour about the Miniflry, yea though he knew not of the office of the Apoftles, but took them for lay men. For the promife is, that whoever believeth in Chrift flail not perijh 1 but have everlafting life, Joh. 3.16, 18. by what means foever he was converted to the faith: It is not only, [ He that is converted by a Prielt fhall not perifh ] Nor is it ever faid f He that believeth in the Apoftles or Priefts fhall not perifh 3, but he that believeth in Chrift ( which eflentially includeth the belief in the Father and the Holy Ghoft) And therefore JW calleth them carnal as guilty of Schifm that faid I am of fW,andI of Cephas \ becaufe they were not baptized into the name of Paul or Cephas, but of Chrift : And he thanketh God that he had baptized few of tfr;t\}, left they fhould fay that he had baptized them into his own name.

And yet are the Apoftles foundations or bafes and pillars in the Church, becaufe Chrift ufed them as the firft great keepers of his word and feals, and the means of converting unbelievers, and it's hard and r?;re to believe in Chrift without knowing and believing that they were his eommiiTioned Minifters.

$'. 24. II. But, though it be a duty to chdofe a true Minifter to 6e baptized by, yet it is not at all necefTary to the validity of baptifm to know that the baptizer is fuch : Indeed not one of many can be fure, as not having fcen his ordination, nor

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knowing of his neceffary qualifications: Many things may deceive them, and all baptifm by Laymen isnot null, as the Fathers held, and the Papifts now hold and confefs.

§.25. III. And as to reception into a particular Church, I have proved before that it is no work of baptifm as fuch, but aconfequent aft (in order of nature alwayes, and oft of time. ) The Eunuch, Att. 8. was baptized into no Church but the Uni-verfal. There be fome few rigid miftaken brethren called Independents in New England that think indeed that all baptized perfons muft be baptized into a particular Church, but others even of that party are wifer herein. It is very fit that every one that can, be a member of fome particular Church: But fome cannot fas Travellers, Merchants, Ambalfadors, &c. who refide among Infidels only, and thofethat live in Countreys where the Paftors by tyranny refufe to admit any to their communion who will not fay or do fome unlawful thing.) But yet Baptifm as fuch is no fuch thing, nor hath fuch an effeft. Much lefs is it a profeffion that fuch a particular Church is found.

$.26. IV. And as to fubjeciion to the Clergie, It is true that Baptifm effentially fnbjetteth us to Chrifi ', and this includeth an obligation to obey him in all things which we know to be his Law:, Anditistras that juft obedience to the Guides of the Church is his command: But it followeth not that every man hnovoeth this, nor that every difobedience unchurch-ethus: It is his command that we pray continually, and in all things give thanks, and that we fpeak not an idle word,and ufenot vain }eafting,crr.But it nullified not Chriftianity that we culpably offend in

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one of thefe: Nor doth our baptifm contain our promife that we will never fin, nor that we will obey a command which weunderftand not : but that we will be Chrifts fubjedts and obey him fincerely, fo as that when we fail by weaknefs we will renew our repentance. Chriftalfo commandeth every child, fubjeft, wife, fervant to obey their parents, Princes and Magiftrates, Husband and Matter'', And he that is baptized bindeth himfelf alio to obey thefe Laws fincerely if he know them. But it followeth not that it is effential to Baptifm to oblige us to fubje-

tftion.to parents, husbands, matters, but only to Chrift who commandeth us to obey them. Even as fubjefts take not an Oath of Allegiance to every Juftice, Conftable, or Meffenger, but only to the King, who yet commandeth us to obey his Judges, Juftices, Conftables, &c.

$. 27. To pretend that Baptifm as fuch doth fub-jett men to the Bifhop of Rome , or to the BHhop of Alexandria, Antioch, Parity London, or to the Paftor of a fingle Church, is a perverting the fence of it, and to be anfwered as the Apoftle did others, Were ye baptized into the Name of Paul ?

CHAR

CHAR IV.

II. What are the terms neceffary for the continuance of Church-Communion ? and what are the /awful Caujes of abfciffion or Excommunication ?

$. 1. TT is granted that as there is fomewhat J. more neceflary to the continuance of our/w-don, juftification and right to glory, than was to our firfi reception, fo alfo to our continuance as members of the Catholick Church: That is, the bare profef fion of faith and confent and fubje&ion, or Covenanting with Chrift for future fincere obedience, is enough to our firft reception by baptifm: Butfome performance di this Covenant is neceflary to our continuance.

Thereafonsare, 1. Becaufe.the Covenantor pro-wife is neceflary, not meerly for it felf, but for the performance-fake, to engage us to do what we pro-mife. 2. And as a known falfe Covenant is null as to the benefit of the Covenanter, though not as to his obligation, fo at the entrance a mans vcordis his credible profeffwn •, but if he by notorious wilfulnefs violate this word prpromife in any efTential point, he then fo far nullifieth his verbal profeffion as to his benefit, and proveth his Covenanting to be falfe.' And therefore all difciplined Churches do caft out grofs impenitent violaters of that Covenant in ftch efTential parts;.

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$. 2. But what is fuch violation, and for what fin men are to be caft out, is a difficult queftion in fome inftances.

1. 1 take it for a furerule that no man is to be further cut off from the univerfal Church by fentence, than hefirft morally departeth or cuts off him-felf. For the Pallors have not their power for de-ftruttionbut for edification: And their office is fub-fervient to (Chrift, who came not to deftroy mens lives but to fave them, even to feik^ and to fave the loft. They are not to be hurtful but helpful to mens fouls.

£•3, 2. He therefore that apoftatizeth or deny-eth any one eflential article of Chriftianity, cuts off himfelf firft, and is to be declared by the Churches fentence to have fodone, if he repent not: If he timely repent, it mult prevent the fentence.

$.4. 3. Whatever fin amounteth to an evident refufal of promifed fubje&ion to Jefus Chrift, cuts off the finner morally from Chrift, and if he prevent it not by repentance, he is to be fentenced accordingly by the Church \ who do but thus declare who depart from Chrift and cut off themfelves.

§. 5. 4. Every fin is not a renouncing of our allegiance or fubjettiou to Chrift, nor to be cenfured by excommunication.

1. There are fins of meer infirmity or imperfettion in duty •, as imperfection of Tincere faith, love, hope, obedience, prayer, &c. 2. There are fins of fudden paffion and furjprize which the will habitually abhorreth, and the finner quickly repenteth of. 3. There are fins of ignorance which a man knew not to be fins. 4. There, are fins of meer forget-fulnefs. 5. Yea it is not all prefumptuous fin that is a renouncing of our fubjedtion : A faithful man knoweth that the leaft fin fhouid be avoided, and he may know that vain jelling or idle words are a

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fin i And he may be often guilty of thefe by fome degree of preemption, that is, he may be tempted to think that all men being finners, fuch a fin may Hand with grace, and for want of due excitation not fear it or fly from it becaufe it is a little one, as he would do from perjury, murder or fome greater fin: No (mail evils or danger doth fo much fufcitate the foul to refill and avoid it as a erearer doth: no man is fo careful to avoid the prick of a pin as of a Ivvord : This want of fufcitation through the imallnefs of the thing, maketh lefs refiftance and fo fome degree of prefumption in all men.

$.6. 5. No one Aft of fin fufficiently repented of, is matter for a jufl excommunication, be the fin never fo great •, For the penitent are pardoned : If the Repentance be before the excommunication, it preventeth it: For the firfl part of difcipline is to perfwade the (inner to repentance, as being intended for his recovery and falvatiun: and excommunication is never jufl but when the finner will not repent. As under the Law of Innocency death was the wages of any fm, but uader the Gofpel faith and repentance are the remedying conditions ' 7 fo ac-cordingly though Adam was call out of Paradife for the firfl fin, none are to be call out of the Church for any fin nicer ly <u a fin y but as not repented of by a believer. I fay not that this is the Magiflrates rule inpunifhing the body, but the Pallors in excommunicating.

§. 7. 6. Yea the time and means of admonition for bringing the finner to repentance mult be competent, and fuch as are fuitable to a rational hope of his repenting, and not as fome Lay Chancellors do, if a few rough words make them notreperitippfe-fently excommunicate him •, nor pro forma to fay thrice ladmcnifliycH^ladmeni^you^ XkdmonifiyMJ

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. -and then £ I excommunicate yon* ] It is not a jeafi> ing matter, nor to be paft as haftily as an angry word. The Tinner mult be gravely and ferioufly told of the evil of his fin, and if it be fomething which he taketh for no fin, he mull be convinced by Scripture proof, and mult be heard fpeak for himlelf with pa'tifcace \ and if he hear not a more private admonition, he mud be reproved before the Church, that many may confent for the more authoritative convidtion, and for'the warning of others, and that the Church may thereby clear them-felves as not contenting to the fin, i Cor. 5. And the excommunication is only to pais at lalt, when repentance juftly feemeth hopelefs.

5$. 7. But yet there is much difference herein to be made in refpeft of the difference oi fins and of perfons: 1. A fin of errour or ignorance, or controverted, as alfo a fmaller fin, requireth a longer . time of patience for the finners convi&ion before he be judged to be impenitent: But a notorious fin againlt the light of nature, or plaineft proof, and of molt fcandalous confequence, muft have fhorter time of patience: yet To much as that the finners paf-fion may be over, and he may have leifure well to confider of the evil, and of the Churches reproof.

$. 8. As gravity, convincing reafon, companion and patience are certainly lieceflary, fo it feemeth very convenient at leaft that when the finner is admonifned before the Church, the Congregation }oyn with the Paltor in earneft Prayer to God for his convidion and repentance, and If that prevail not at once, in tolerable cafes to do it again, before the finner he caft out: Ye ought to monrn r faith St. Paul, 1 Cor. 5. Men will not cut off a corrupt jnember of the body haftily, nor till fiat neceflity, BOt without fenfe of pain.

$.9. It is not every fin that a man repenteth not of, that is a juft caufe of excommunication : Fcr there is no man living that hath not fome I which he no otherwife repenteth of,"than as in neral he hateth a!l fin fo far as he knowtthit: For every man hath fins of ignorar.ee, and every man hath fome degree of errour, and fbme faithful men have more than others, and take fbme fins to be ties or no fins*, and fome have darker minds than others that are hardly convinced and cannot perceive the force of an argument againft the p. dice before received. And fome are educated where ibmefins are praifed, and converfe with fuch per-fons as by their parts and intcreft: in them harden them in their errour \ How many thouland .zealous Papifts, Neftorians, Eutychians, Greeks take others for hereticks by miftake, and perhaps by words and anions wrong or perfecute them, and never repent of it,becaufe they err? How many Lutherans Hinder Cahimfts, and they the Lutherans, and Papfts and Proteftants oft make each others matters feem otherwife than they are *, Yea fo do Coxfomiifts and Nonconformifls, Anabaftifts and Fadobaptijrs and moil that diiagree, and yet repent not, thinking • that to be true that is not, and fo that «th r-: Co well?

$.10. Therefore two things muft concur in the fin that deferveth an Excommunication from Catholic!: Communion. 1. That it be fuch as fome call a Mortal (in, that is, u Not a fin of mcer infirmity and ignorance', which may confifl with fine eye Love to God and holinefs, and fubjcclion to the G of Chrifit hut a fin which in an impenitent perji vetb the abfence of fach S'ubjeBion and Love : And the mark of this is, u That it be a fin whidife f6 tch in the fewer of Y

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Cc that is fincercly willing to leave it , and which mufl u he known to be fin by all that are truly willing to u know it: A fin chat men may know if they are -willing, and had rather keep than leave. 2. And that it be nnirepented of? and fitch as due information and perfwafion with patience , do not bring the /inner to ' repent of. A heinous, mortal, wilful fin unrepent-edof.

£11. By this it appeareth, who is to be fen-tenced cut off from the Catholick Church, and who not None but thofe thatfirfl really depart, becaufe the fentence mull be true and juft: And this departure is either dired, by Apoilafie, renouncing God the Father, the Son or the Holy Ghoft, or fome efTential part of Godliaefs or Chriftianity : 2. Or indirectly, when men deny not any of thefe in words, but in works do that which is evidently inconfiftent with them, and may be fo difcerned by any willing mind.

§. 12. And hence it appeareth, 1. that the number of thefe is greater than the Pallors that call off true difcipline do acknowledge. That is, Ail thofc that are guilty of living in fuch fins as the common light of nature detefterh to every willing mind., ( fuch as are fornication, adultery, drunkennefs, perjury, malignity, perfecution, flanderous preaching Or fpeech, hating others, clpecially for good, &c. ) and areobflinate in refufrngto repent and amend. And, alas, how great a number live in our Churches never excommunicated nor publickly admonifhed who lye in fuch fins and will not repent? The Pa-piftsPrieftsthcrrtfelves conform'by unjuft oaths and profeffing to aflent and confent to 'many Decrees and Carwns of Councils which are faife and finful,and by irany other finful practices. Their very perfecution of'men better than themfelves onfalfe pretences of : herefie

herefle and fchifm, is a crime that many were they truly willing might foon know. Drunkennefs, whoredom, lying, perjury, prophane fwearing, curfing and (tendering, covetous and proud opprefling, and many fuch like, yea even profefled Saduceifmand infidelity and deriding ferious Godlinefs, are all too common in the world *, Yet few of all thefe are ever excommunicated.

jj. 13. 2. Yet hence alio it is plain that the com-moneft fort of Excommunications for thefe tliou-fand years at leaft have been but the ads of carnal tyrannical ufurpation like a plague or publick war or fire to the Churches.

Viz.. I. Anathematizing men for a dark ambiguous word or phrafe, though inept, and though in the obvious lence by undifcerned confequence it might be inconfiftent with the eifentials of Religion, is tyrannical and unjuft.

0. 14. 1. When the words only are bad, and the man doth not fo mean them, this is no hereiie in the man. If that word which figniiieth God, or Heaven, fhould in another language, or by misinformation be ufed to fignifie, Satan or Hell, and fo have opprobrious epithets annexed, this were no blaiphe-my or errour in the man. For he ufed the words as fignifications of his mind : And they are not Natural but arbitrary figns. Elfe all unskilful fpeakers would be hereticks : Yea all men would be damned ^ For there are few words but are ambiguous, or of many fenfes, and are good in one fence and bad in another.

§. 15. 2. And zsjlrnefu'j hath well noted, there is fo harmonious a connexion between all the Moral parts of Heligion, that if you deny any one, by conlequence it will overthrow the reft; arid every

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errcur (though not in Hiftory, topography, Genealogy, Chronology, crc. yet) in morality wrongeth yeafubverteth the foundation.

£.16. 7f. And (not only Davenant^ Morton* Hati^ but) all peace-making Divines are agreed

* that unfeenconfequencesarenot to be taken for a mans judgement, rather than the contrary truths which he profefiedly owneth.

§. 17.. For inftances, i- will over-pals the word o^in©-, and not refolve the Corttroverfie whether EufcbiPuCtfarienfis proved by D.Petavius and others to have been indeed an Arian, after all his great labours in his Hiflory, his Pr^aratio & Demonftratio Evangelic^ ought to have been cut off from the Catho-lick Church-: or whether Conflamine juftly chid A-lexandcrasweWas Arm for their contention? Nor whether Hilary juftly blamed the making of New Creeds, beginning with the Nkene, Nor whether Juftin and all the reft of the Ancient Fathers whofe wordsP "etavtm citeth asfpeakingasthe^W^,{houId have been Excommunicated. Doubtlefs the denyal of Chrifts Godhead is the denyal of his Effence. But there be fubtile Schoolmen that think the word Zfiibftancel is fpoken of God but equivocally or metaphorically, yea fome and no fmall men or number fay the fame of Ens it felf, which yet the Sco-tifts cbntradift them in : And many choofe rather to call God A Pure Aft, than a fubftance: And thefe men think that they that know not what fubftance meanethas fpoken of God^fhould not excommunicate men for denying Chrift to be [_ofthe fame fabfiance2 unlefsthey better underftood the fubjeft: And they think that Damascene that iubtiily calfeth God [ aV*-* cri& 5 muft needs be as guilty as they that denyed Chnft to be f ouc^&j •, and that where there is no

• fibfiance^ th; re is no [famefubftame 3 And therefore

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thinking that fome men mean the fameword hereti-cally, and fome well, they wilh that the word had never been put into a Creed, which muft be the teft of all Church-members: Though the word be true.-

$, 18. But there are abundance of other hercfles that 1 may fafely inftance in, as Philaftrius * yea and Epi- Sec what I have recited

vkamm have defcribed them. H^SS^W* \ n 1 ^ r book againft Johnfon

I am afhamed to mention fome called fa ich » J tht ; rut ridiculous heretics in Pbilaftri- ekireb'] in the end. ue> ( as calling the ftars by the names of living Creatures, and other better.) And divers in Epiphamus are not much worfe. But I will fpeak only of three or four that have made the greateft divifions in the Church.

§. 19. I.Cyprian with his African Councils with FirmilUn judging for the re-baptization of thofe baptized by hereticks, was judged a herefie, which their Countreymen the Donatifts followed : Yet An-gufline faith that Cyprian was no heretick for it. And indeed, it had been but juftly diftinguifliing of men called Hereticks, as 1 before laid the Council of Nice did,naming the Paiilwijts^nd all had been ended.But if not, this was no jult caufe of Excommunication.

§. 20.I I. The fame I may fay of the unhappy Con-troverfie of the time of Eafier *, about which Vtfior andPflfycrdtejftrove-, wherein Iremus fo much re-proveth Victor, as moil wife and good men ever fince have in their judgements done.

§.21. III. And truly I think en feveral accounts that the Novatian herefie was not fuch as deferved Excommunication from the Cathoiick Church, though they iinfully feparated from thofe concordant

dant particular Churches, which by advantage got the name of the Catholick. For 1. wife men are not agreed what the herefie was: But the skilfulleit agree that it was not a denyal of pardon before God in another world, to the penitent, but only of Church-pardon and admittance to Communion: And Ibme of their aqjufers told them that their firft founders denyed fuch Church-pardon only tothofe that deny-ed Chriji or lapfed againft ChriftUnity in time of perfection (good Chriftians that came out of prifons being too unwilling to receive thofe when the ftorm was over, that had faved themfelves by denying the jfaith )> and that the denyal of it to other criminals came in after by degrees on fuppofed parity of rea-ibn. 2. And I find itconfeffed by their adverfaries that the wicked lives of the Catholicks occafioned this addition •, and that the Novatians were other-wile Orthodox, and of better lives than moft of the Orthodox. 3. And I find that the proudeft and worft Bifhops ( fuch as Jsfefiorim ) were their fharp-elt Adverfaries, and that the beft lived lovingly and as brethren with them : Cbryfofiom once threatned their Bifhop in Conftantinople, but went no further, and recalled it at the next w r ord. Anient and Vrodm kindly kept peace with them. And though Socrates and Socmen are by many accufed as being Novatians, for fpeaking well of them, I fee no rea-fon to believe it", unlefs every man that choofeth rather to fpeak truly of diflenters, than malicioufly and flanderoufly, be therefore of their opinion. But if it were fo, it would be fo much the greater honour to the Novatians, with them that dilcern, that we have po ancient Church-hiftcrians that Write more credibly than Sccrates and Socmen , or in whom the footfteps of veracity may by a itranger be eafilier difcerned: If their hiftorians are

trueft,

C i87 3

nieft, it's like they were not the worft men. And to ay, £Letmen be never fo pious, fuch an opinion uts them off from Chrift ] defcrveth indignation ather than confutation.

. §. 22. IV. Neftoriw hlmfelf was fo turbulent an memy to hereiie and toleration, that while he would leeds be an Orthodox perfecutor he fell under the reputation of being a molt damnable heretick : His Leal arole againft the fuppofed herelie of calling Mary Jso7wt<^ the mother or parent of God', But he never knyed that {he was the mother of him that is God: Hereupon Cyril ( as turbulent a man and more, if Ifjdore Pelufiota and other good men fay truej charged aim with aflerting two perfons in Chrift, as well as two Natures: which his own exprefs words deny : And who belt knew his own opinion but himfelf ? On the other fide the JVeftorians accufed the Cyrilli-ans of herefie, as cm founding the two Natures, and blafphemoufly making a Creature God, and faying that God was but fo many months or fo many years old. Though the extraordinarily Learned David Derodon have written to prove Neftorim Orthodox, and Cyril an Eutychian heretick, yet truly it is evident in the Jhiftory and their writings that they meant the fame thing, and flrove but about words, and skilful jfpeaking, in which Cyril carryed it by his greater learning, and by Neftorim his fucceeding St. Chryfo-ftome in the hatred of the Court.

Plainly, One fpake of the concrete, and the other of the abftratt: One of Him that was God, and the other of the Godhead, and both true : Neftorim fpake formally (that is, ftriftly, for denomimtio eft a forma) and Cyril Materially: Neftornu faid, Mary the Parent of the Deity or of Chrift as God, but only of the humanity and partly of the Union \ and therefore

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was not aptly to be called The Mother of God, but Chriftj who is God ] ; Cyril fa id that Mary was not the Caule or Parent of the Godhead, but yet becaufe of the Union of the two Natures was to be called Th Mother of God : And is it not evident that thej drove but about words? which Sophronim in Council after plainly opened, and could not be heard* O doleful ! that two mens finful driving whe fnould be judged to fpeak bed,, while they meant the fame thing and did not know it, fhould fe£ mof of the Chridian world under Anathema's and in flame of wrath and mutual condemnation to this very day! Butfuppofe fome difference had been in their fence, was it any renouncing of Chriftianity-and fuch as cut them off from Chrid ?

£. 23. V. Cyril fo carryed it by wit and Grandeur, and the countenance of the Court that all went for right that he had faid. And he had faid ( as is yet vifible in his writings largely cited by Derodon, ) that Chrifts Natures were mo before the Virion ( as if the humane had exided before ) and afterward but one. Eiuyches imitated him, and was accufed for it-other wife : Diofcorm honouring his predeceilbur Cyriltook his part, thinking that which carryed it then would carry it now: But the Court and dream was changed and he was deceived u*and when they had fought it out and Flavian Bifhop of Conflantinople was mortally hurt, Emyches went for the heretick,and yet the name of Cyril was honoured dill as Orthodox. And now that Church war was revived, which drew dreams of confecrated blood, andfhookthe Empire, and dolefully continued! to this day. The baniflied Eutychians prevailed in the Ead and South, and evert beyond the Empire as far as Ethiopia •, and the Abah fnesi Copies^ and others are called by many EutychU

an

an hereticks, who know not what that herefic is, but only* honour the names of Cyril and Diofcorm, and condemn thofe that, condemned them; and being now, from a later propngater of the party called Jacobites, are the greateft number cf Chriftians in thole Countreys. And thus the pride and contention of Prelates under pretence of zeal againft herefic and errour, have fet the nicer names of differing leaders to be the means and marks ofScbifm to this day.

£. 24. And that ftill it was the fame thing that they meant, will appear to a diiigent reader of the hiftory, and the contenders words : The undenya-ble truth is (as NazJanzene before lamented J few Bifhops were learned underftanding men, but fuch as the more ignorant fort of our Curates, and too many of them worldly, proud and factious, follow, ing the Court and thole Patriarchs that w r ere molt able to promote or ejeft them, after Chriftian Em-perours had once made them the Rulers of the Countreys and the Judges of all Chriftians even in fecular affairs : And when one Sophromw or few others opened the cafe rightly to them, they either underftood it not, or bawFd it down and fet up a cry, Away with the Heretic}^. The Entychians following Cyril fpake unfitly:, and faid [Chrift had two natures before the union and but o?ie after, becaufe uni* tedy and union maketh one of two^] But it is apparent ( as Derodon hath proved ) that Cyril ( and fo his ignorant followers ) did not think that Chrifts humane nature did exift before the union, and fo that ever they were divided, but that in order of nature the exiflence is intelligible before the union., and fo that they were but one as being undivided, not denying them to be ftill diftinguilhable, and fo to be what Nejtarw and the Orthodox meant by C two] asbemg^ifffif but not divided.

§. 25.

I i9o 1 $.25. And Derodon hath alfo proved that CyA ( and fo the Eatychians) when they called* thefa [One] did mean [One perfon]~ miftaking the fenk of the word [Nature] and meaning by [Nature] the fame that the Orthodox meant by [ Perfcn ]. And fo the opening of two words, would have ended all their Controverfie, and proved that they meant the fame thing and knew it not \ that is, I. diftinguifhin'g between [One undivided] and \_One undiftinguifoed]. 2. Opening what they meant by Nature and Perfon: But, alas, this was no work for thofe famous General Councils, but to cry out [Anathema to Neftorius, Anathema to Eutyches, Anathema to Diofcorus*, Holy Leo, Holy Cyril, &cf\ thefe were their arguments. And Diofcoriu as bad as his adverfaries or worfe, excommunicated Leo the Bifhop of Rome, and went the Anathematizing way: And (b much of Religion was placed in cwrfmg one another,, that there were fcafce any Bifhops in the world that were not curfed by one another.

$. 26. VI. And the difference between the Greeks and Latines about the words [hypofiafes & Perfona] had almoft come to the fame extremity : When Hierome himfelf that liked not [ three hypofiajes ] Was accufed of herefle, and was fain to fly to his haptifmal Creed for refuge, and to prove that he was a believer becaufe he was baptized* * Greg.Na\iaxyne. But *one wifer.than the reft had the unufual good fuccefs as to convince them that by the two words it was the fame thing that they meant, and did not know it.

$. 27. V 11. The next calamitous Anathematizing fell out about the owning or difowning of the Council of Chalcedony becaufc of the forefaid Nefrr.yizn

and

L *9* J

and Eutychian quarrels: And fo doleful was the cafe, that it became the teft of the Orthodox in one Countrey to Curfe or Anathematize that CoiwciU and in another to Qtrfe all that did not receive it. Efpo cialJy when one Emperour was for one fide, and the next for another, the Curfing varyed accordingly, for the moft part.

$. 28, But that which added grievoufly to the Calamity was, that the fame Bifhops that under one Emperour curfed the Council, under the next cur-fed thofethat owned it not, and thus moft fcanda-loufly anathematized themfelves, even one party this year, and another the next. I fay nothing but what Binivu and Baronim and fuch others fay.

#. 29. VII I. The next fad Anathematizing was about the Monothelites : They that faid that Chrift had but One Will and One Operation were curfed as Monothelite hereticks, and they that laid He had wo were curfed by the Monothelites: And thefe were no narrow petty Sefts, but Emperours and great General Councils were for them. Binius faith, that the Council of Conftantinople called Quinfextum that made the Trull Canons, were Monothelites, and yet that they were the fame Bifhops that had conftitu* ted the fifth Council, fo that thofe alfo were Monothelites \ And in the reign of Philippics he faith a Council of the Monothelites was fo great that there were befid.es the reft Innumerable Biftops out of the Eafi. And thefe and their adverfaries kept on the curfing trade of Religion, one fide curfing under one Emperour, and the contrary under the next.

$. 30. And (O doleful cafe) even thefe alio feem fully to me to contend about nothing but bare words, and really agreed and did not know it, partly following theftream for worldly intereft, and partly

having

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having not skill enough to explicate ambiguous words and ftate the Controverfie. Who knoweth not that ever read any Metaphyficks, how many fenfesthe word {One'] or [Vnity] hath ? and how the fame thing in feveral refpefts may be faid to be One or Two ? And was this difcuffed in any of thefe Councils ? Which ? where? and when ? 1. Two thing!; may concur to oneeffeft, where, lay the fub-tilelt Philofophers, mate rially they are two caufes y but formally and properly but one , Allfet together make but one caufe (being ejufdem generis ) and are but many farts of that one caufe, though many things: And fo fome called Chrifts Wilis One as being but One caufe in thefe School-mens fenfe of the fame effeft. For the Deity operateth only per ejfentiam and hath no effect in God himfelf. 2. And as Voluntas and operatio fignifie the Internal principle of the effeft, n^ one can doubt but Chrifthad two; for the Diviner^ elfential Will, and the humane faculty or Aft, were not the fame principle or thing : But Objectively they are One *, that is, The Divine Nat fire or principle and the humane do will the fame thing, and con-tradift not one another. 3. And the Controverfie is the fame as the former with the Eutychians: Chrift hath but One Will as oppofite to Divifwns ', One as #ztf divided: but Taw "as intellectually aifiinguijliable. Two as denominated aprincipUs from two natures, one as 1. from Oneperfon y and 2. as undivided, and. 3. as terminated on One objett. \ doubt not but had this been thus opened to them, all the fober men would have did, we are all agreed in it. And yet this wordy difference maketh the name "of an Anathematized herefie to this day.

£. 3 t . IX. The next curfing difference arofe about ?.-<jueltion whether Chrifis body en earth was corruptible

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*r nbf O theunhappy fpint of felf conceited a'oa* thematizing Prelates ! The affirmers were called cormpticoU and reproached as blafphemers of the Chrilt, and the worfhippers of that which was corruptible. The denyers were called Pbantafafticbj and made hereticks, the affirmers getting the lafl prevailing vote:, And alas, the Emperour Jufhman out of his great zeal for the honour of Chrift, proved one of the hereticks; and is fo branded to this day, yea and perfecuted the corrupttcoLu as here-ticks." Where will hereticating, curfing and perfe-ctiting Hop or end ? And yet one word of juft di-ftin&ion had ended all this, had it been duly ufed and received, thrift* Body was potentially and as to the natural quality of flefh lyable to or capable of corruption : But not aElually corrupted, and not corruptible in refpeft to Gods decree, that it fhould hot actually corrupt. And yet even holy Hilary Tittav. held not only this errour but fomewhat more 7 His words are fo bad I aril loth to cite them.

$. 32. X. The next lamentabl? Schifm and Curfing arofe from the Decree of the Conftantinopo-titan Council de tribm capitulis. The Curfing one another for owning cr not owning the Council ofChal-cedon flill continuing :, and Learned Theodoret with Theodore of Mopfuejt and Ihw having been formerly by Diofcorm Epbefine Council condemned and de-pofed as Ncflorian hereticks, and the Council of Chalcedon having reftored them upon their juft fub-fcriptions, a crafty Entychian perfwaded the Emperour, that he might reconcile all the Emychiahs to the Council of Chalcedony if he would hue condemn fome ill words in the writings of thefe three Bi-fhops:, which the Emperour called a General Conn. cil together prefently to do. The one half the Bi-

flicpsabfent thought this was a condemning in pan of the Chalcedon Council-, And Vigilim Bifliop of Rome being then at Conftantinofle refilled to fubferibe, and after excommunicated Menn* the Patriarch 5 The Emperour caufed him to be dragg'd through, theftreets by a rope, to reconcile him: The flames of the Church were by this Council much increafed, and by condemning three dead mens writings, the living were more engaged in a. doleful war. At lait Pope Vigilim. confented to the Council; whereupon a great part even of the Weftern Churches and Italy feparated from and renounced the Pope, and chofe them another Patriarch ( at Aquileia ) to be their chief Church-Ruler in his ftead. And this continued about an hundred years, till Sergio* reconciled them: fo far was the univerfal Church • even then from taking the Pope or Church of Rome for the Head, or any effential part of the Church-Univerfal. And all this was about the Expofition of fome doubtful words in three mens writings: And can any fober man- now think that the right or wrong Expofition of every mans, or thofe three mens writings, was a thing that falvation lyeth on ? or that thefe are the terms of Chriftianity and Church memberfhip ?

§.33- It would be but matter of fhame and for-, jow to go on, and add the later and more fhame] fnl inftances of Anathematizing, efpecially about' Imigesjfeveral Emp.erours and Councils hereticating each other. What an Engine the Pope and Prelates made Cnrfmg men from Chnft, to get dominion over Emperours and Kings, to fubdue Kingdoms, and to turn Love and peace into wrath and wars and blood-flied and pernicious diviilons: To recite their damning of L-yahy under the name of the Hemician he\ reflc: their damning all that (about Tranfubftan-

tiation )

C 195 1 tiation ) renounced not the belief of all their k and rational perception of fenfate things • and that renounced not alio the belief of all the found mens fenfes in the world, and confequently the belief of God: as he is the God of Nature, making his revelationto our underftandings by our fenfes :, making it neceflary to falvation to take God for the deceiver of the fenfes (or apprehenllons by fenla-tion )*of all the world. How they have decreed the burning or exterminating of all others, that do not thus believe Tranfubftantiation, and depofing temporal Lords that will not exterminate them, and abfolving their Subjects from their Oaths and Allegiance, and giving their dominions to others. Did I but recite to you how ridiculoufly they hereticated Gilbert Porretane and fome otter learned men, and how fuch expofed the Councils of Bifhops to fcom by detecting their ignorance by fome queftions which they could not anfwer •, fhould I tell you what work their long and numerous Schifms, and two or three Popes at once made for the great Councils of Con-fiance and Bafil \ and alfo what work thofe Councils made themfelves, it might melt the heart of a lover of Christianity into grief and tears,

£. 24. I conclude this, that the hereticating and Curfing men for doubt&l words, or Wjarit of skill inaptnefsof expreffions, yea or for errours which cfeniift with faving faith in Chrift, is fo far from being a means of the Churches good, that it hath been the grand engine of Satan to. exercife Tyranny, excite hatred, and Schifm and Rebellions, and do molt lamentable mifchiefs in the world, and therefore carefully to be avoided.

£.35. 11. And what 1 have .(aid of words, I may partly fay of actions : Anathematizing men for

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doubtful anions, or for fuch faults as confiil with true Chriflianity, and continued fubjeftion to Jefus Chrift, is a fmful Church-dividing means.

$. 36. More particularly I fhall fhew after in the third part of this book, that it is not all the fame things that make a man uncapable of prefent Communion in this or that fingle or particular Church, or in a compound Church, Diocefane, Metropolitans Provincial or National (or Imperial) whicl#make him uncapable of continuing in the Univerfal Church. Muchlefs doth every continued difobedi-cnce to a Bifhops or Councils Canons or Commands make him Excommunicable from the Church Univerfal.

§.37. But molt abominable was it in the Roman Popes and Prelates, to (hut up all Churches, in-terdttt whole Kingdoms, and excommunicate the inno-cent people, becaufe a Kingdifpleafed them, or deny-. cd them fubjeftion or obedience. And as old Robert Grofrhead Bifliop of Lincoln in his Epiftle to Pope Innocent IV. recorded by Matth. Taru, truly tells them, It is the wo-,\ of Satan, and next Anti-chrifiianity one of the great eft fins in all the world, thus to filcnce Chrift s Admifters, and hinder the preaching of the Word of God, and the exercife of his pubikk^Wor-jhip : Which it concerneth al! unjuit Silencers to confider.

$. 38. But yet fomewhat more tyrannical and abominable is it, for one man, the Bifhopof Rome, to damn all the Church of Chrift on earth that will not be his Subjefts as the Vicar-General of Chrift, and own his Usurpation, and So to cut off and damn the far greateft part of the Chriftian world. But the beft is procul a Jove, procul a fulmine, the remote Churches feel it not, and do but deride it, and to the nearer parts his thunderbolt doth not

kill

kill all fo many nor kindle fo many fagots as once it did; nor is any one ever the more condemned by God for inch Papal condemnations.

$.39. But when I ipeak of particular Church* Communion, 1 fliall flicvv, that there is lome lawful fufpenfnon ( called by fome the Minor excommunication ) which cuts not a man oft" from Communion with any Church, much Ids from the univerfai or from Chrift.

5J.40. Not approving of or pra&ifing a doubtful or indifferent humane form of Liturgy, or ceremony or circumftance or mode, is no juft caufe of cutting off a man from the Univerfai Church. Becaufe notwithftandingthat, he may be a true Chrifcian and a member of Cbrift and his Church, and therefore mull not falfly be declared to be none.

$.41. Not taking this or that man to be ones Bifhop or Paftor who is obtruded, yea or juftly let over that Church, ncr yet particular afts of difo-bedience to him meerly as filch, are no good proo's that a man is no true Chriftian or member of Chrift and his Church •, and therefore are no juft caufe to Sentence or declare him none : For the fentence muft be true. Many things in fiich cafes may caufe a man to err, which do not unchriften him or cut him off from Chrift.

$. 42. The difbwning and refilling fome humane forms of Profeffion of faith, called Creeds, or for: e doubtful (though lawful ) fub'fcriptionsj protpil declarations, Covenants or oaths ( much lefs fa lie ones J are no juft caules of Excommunicating that man who profefleth all the eilentials of Chriitia nity, and whatever is neceilary tofalvation.

jf.43. The condemning of fome fuch hnmanr Creeds, Articles, Forms, Covenants, ptcnufes

O 3 oaths.

C 19? D

oaths, though unjuftly, is no juft caufe of fuch excommunication \ becaufe all men being known to be fallible, a good Chriitian paay miftake another mans (or many mens) words : And the mifun-derftanding of a man ( or many men ) may (land with Chrillianity, piety and falvation.

£. 44. It is not all that maketh a man uncapable of local Communion with this or that particular Church which unchrifteneth him, or maketh Jiim uncapable of continuing in the Church-univerfal, as ihall be after proved.

" $. 45, Nay a man maybe a Chriflian in the Uni-vcrfal Church, who is a member of no particular Church, as is before (hewed : As 1. fome newly Baptized, as the Eunuch, Att. 8. 2. Some Chrifti-ans that live among Infidels, where is no Paftor or Church : As if one were now Converted in any Heathen Land, or call thereafter^ or called as an Embaffador or Merchant to live there. 3. Some poor vagrant perfons that have no dwelling \ as Pedlars, Tinkers, and fuch others that go from place to place : and fome others.

$.46. Therefore if a manfliouldfo far err as to think that he were not bound to be a member of fome particular Church, it may conllfl with his being a member of the llniverfal Church.

5$. 47. Some few brethren called Independents, think that none are members of the Church-llniver-jal but thofe that are members pf fome particular Church•- But it is but few of them, and they are miflaken: As Corporations are the mod regular parts of the Kingdom, but not the whole King-dour, T° particular Churches are the moil regular parts of the tiniverfal Church, but not the whole : as hath been proved by inftances,

.8.

£. 4.8, Yea (though \vc need lay no fhefs on this) I doubt not but in cafes of rieceflky an c profeflion of Chriftianity, and enttinginto the Covenant of God, dorh make a man aChiiftian e without baptifm it felf. As if a Bible or good book or fpeech convert a rfian among Infidels where there is no oneto baptize him : Sr. Fetcr faith, It is not the outward wafliing that faVeth, but the an-fvver of a good Confluence to God (in the holy Covenant.) And it is a difhonourable dextrine againft God and Chriftianity to fay that God layeth his love and mantfalyation ib much on a Ceremony, as to damn or deny an upright holy foul for want of it, or to give grace to none but by that Ceremony, though it be of Gods inftitmioru I am fure St. Paul faith, Elfe were year Children unckm, httt -now are they holy, I Cor. 7. 14. And it Holy before baptifm, (becauie the Parents are fo and do devote them to God and God accepts them ) then Baptiftn doth but folemniTie this dedication and inveft them. It is the folemn Govena?nwg with God, that is the chief part of baptifm, and is it which, the ancient Churches meant, when they pleaded for the necefil-ty of baptifm to falvation • Though it is, nogdoubt, a duty, where it may be had j and the thing figged is neceflary tofalvation.

$$. 49. The Keyes of Admiffion and exdufion as to the Church univerfal, and falvation are not gi abfolntely to the Paftors, but only to exercifeon t Irfied perfons : And every man herein hath mere, power as to his own entrance or ejection thzn the, Paftors have: They debut judge a man to be iv/.^r,

; accprding to Chrifts Law, and not what /. not : no man can niake a man a Chriftian ypitfawt I felf, nornnchriftianhim without himfelf; nor can all, men and devils do fo much to it as himilif: Grief

O 4 . hath

C ICQ ]

hath not put ourfalvation or damnation fo much in any ones power as our own.

$. 50. A falfe and unjuft fentence of excommunication doth no more to damn a man than a falfe abfolutiondoth to fave him: But till the fallhood is known, others for order fake mqft avoid the person., if it be done by a juft power, and not notori-oufly abufed to the fubverfion of order or the Church -, otherwife npt. But the injured perfonis Hill a member of the Catholick Church ••> And is not difobliged from his Communion with it, and publick worfhipping of God, becaufe a Paftor un-juftly forbiddeth him: Though he mult give all due fatisfa&ion, and feek his right in a regular way.

CHAR V.

J11. What are the terms necejfary to the Office and Exercife of the Sacred Minifiry ?

5J. 1. 'T^He Schifms in the Church are far more X among the Clergy than the people, and have been moftly exercifed by Bifhops militating againft each other, and anathematizing each other as hereticksor as not fubmitting to the challengers of fuperiour jurifdidion: Or elfe in the Bifnops li-lencing Chrifts Minifters for not obeying them as they expert: HARD WORDS forwantofan equal skill in fpeaking,and JURISDICTION or fuperiority through pride and a carnal mind, contended for by. the Clergy againft' each other, Have torn the Church, and confounded States, and been the Ihame of Chriftianity in the eyes of Infidels,

■

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fidels, and brought us to the low and broken ftate that we are in.

$J. 2. The great caufe of all this hath been the introduction of ignorant or bad men into the la-tred Paftoral Office. And the remedy doth not yet feem very hopeful to us : And operari fcquitur efje: As the man is fo will he do. A good tree will bring forth good fruit, and t contra. An ignorant man will err : An erring man will do evil and not repent: none will do more mifchief againft the Churches peace, than an erring Ruler, that Can do it, and thinkeph that he Ought to doit: worldly men will prefer their worldly intereft, before the interelt of Chriftianity and mens fouls: The carnal mind is not fubjed to the Law of God, nor (while fuch) can be : But the Proud while they will not obey God, will rage againft the belt that obey not them. Read Church-Hift or y, and you'll fee it proved.

$. 3. Such as the cboofers are, fuch ordinarily the chofenaxz like to be: God and the ancient Churches fet three locks to this door, for the fafety of the Church •, that 10 great a matter fhould not be difpofed of without a manifold confent;

I. The perfon to be Ordained and the Ordalners were made the Judges who fhould be a Mimftcr of Cbrlfi in the Church-Univerfal, as being qualified by God thereto.

I I. The People and the Ordainerswerc to choofe or confent who (hould be their Pajlors in particular. The people and the Presbyters choie the Bijlwp : and the Bijlop and people conlenting, chofe the Pre shy

ters>

r 202 1

III. The Magiftrate was judge whom he would countenance or tolerate. But Gods Law was the Ride which all thefe were to obferve in judging.

$. 4. But all men are corrupt, and fome more than others : And they like thofe belt that are likeft themfelves,or at lead moll agreeable to their intereft and defires. This chain -hath been long broken: fometimes the Bifhop of Rome hath claimed the choice of Bifhops, and given the Bifhops the choice of the Presbyters : ibmetime he hath given the people the choke of their Bifhops, but claimed to himfelf the power of invefting and infti. tuting them. Sometime Emperours and Kings have ufed this invefting power, leaving ftill the people to choofe. In Englandnow the King really choofeth all Bijhopsj commending them to the Dean and Chapter pro forma : And the Bifhop only choofeth whom he mil ordain a Minifttr in fpecie : And one called the Patron choofeth who f mil be the Parijl) Prieft, and the Bifhop my ft infinite and induti him \ but according to • the Law, and the choofmg and confenting liberty is wholiy taken from the people.

5$. 5. 1 .How the Popes formerly chofe and yet choofe where it is in their power, I need not tell them that know htftory and the world : nor yet what Presbyters fuch Bifhops chofe : nor is it any wonder that fuch choofers ferved their own intereft, nor that the chofen ferve it.

2. How Princes, and Patrons and Prelates have chofen, hiftory tells us: And Chriftwho faith, Hm hard it is for the 'Rich to enter into the Kingdom of heaven, teacheth us to expett that ordinarily Rich ruen (bould not be the bell (to fpeak foftly ). And the Rich will rule \ and will choofe according to their interefts and the-:r appetites,

3. And when the people had their choice, in fome places*they chofe hereticks or ignorant men ; In other places tbey chofe vitious men : In molt places they followed the Court or Great men, when, ever they interpofed : and too often divided from each other by diftgreement, or caufed tumults in X he choice. And then what wonder if the (acred office was corrupted to the doleful detriment and danger of the Churches, when the choofers were but fuch as thefe ?

§. 6. The things necefTary to the facred Miniftry (Bifhopsor Presbyters) are I. Either to the2to>/f,

II. Or to the Well-being ; III. Or to the Exercife.

jj.7. I, To the Being are NecefTary, I. A true efficient cwfe* 11. The true conftitative caufes,

III. A due Terminus or End.

$.8. I. The true efficient caufe here is necefTary to the effeft, it being the Fundamentum of the Relation. And this is, 1. Primary (or Principal) which is Jefus Chrift the Lord Redeemer, and the Churches King and Head : 2. Inftmmental *, and that is, The Law of Chrift, which is as a Charter to the Church, firft telling the Choofers, and receiver what to do, and then Giving the Tower and Impo* fmg the Obligation on the perfon chofen, confenting and ordainecl.

$ 9. II. The necefiary Conftitative Canfes are I. Matter (orthefiibjeft.) 11. The necefTary Dif-pofitionof that Matter: III. The form\ as in Physical beings it is fo, fo Relations have fomewhat erable.

' C\o. I. The

C 204 D

f 10. - L The Subjeft or Matter is A Man : II. The neceflary Difpofition is, 1. That it be a Male and not a Woman. 2. That he have theufe of Reafon, or natural wit and fpeech. ?• That he be aChriftian. 4. That he have neceffary abilities for the eflentials of the office-work. And thofe are } 1. The underftanding at leaft of the Eflentials of Religion and Miniftry. 2. A Will to perform the work of the Miniftry. 3. Ability of utterance to do it, and all the neceffary executive power.

i. 11. III. The Form of the Office is, 1. In general AUTHORITY and OBLIGATION conjunft: 2. In fpecial Authority to perform the Office-work, and obligation to perform it. Which work is,

1. To be a Teacher under Chrift the chief Teacher.

2. To be a Priefi or Intercejfor, to guide the Church in worfhip and fpeak in their name and on their behalf to God, and intercede for them, and as from God to adminifter his Seals or Sacraments.

3. To Rile the Church and particular Believers in things'fpiritual, not by force or fword, but by opening and directive applying Gods Word^ and exer-fifing the Church Keyes y as judges who is to be received or cafi qm^ loofed or bound according to the Word of God. The Form conhlteth of thefe <parts.

.tf. 12. HI. The End or Terminus of the Sacred Office-, that is, of the Authority and Obtiganon y is, 1 , Proximately, the Worh^ to be done.

2, The neccilkry obje&s of that work j 1. Particular

ticular perfons •, i. Infidels and ungodly men to be converted, 2. Chriftians and godly men to be edified. 2.Societies- 1. The Church Univerfal to be increafed and edified. 2. Particular Churches to be taught, and guided and led in worfnipand difciplinc. 3. The nccefTary effetts ( here named ) to be intended.

All that 1 have named and no more is necellary to the Being.

i. i{. About all thefe there are divers errours brought in by the arrogance and ignorance of men, which hinder the concord and peace of Chriftians: And I. About the Efficient Caufe.

Too many falfly perfvvade the world that the ORDAINERS are the efficient Caufes of the Tower or Office : yea that their Intention can alter the [pedes inftituted by 5ce Mr * DodmiL Chrift, in the conveyance of it to this or that per-fon : As if when Chrift and his Apoftles have de-fcribed the office in its parts, and commanded that a Bifhop or Presbyter be chofen"' and ordained to fuch particular work and ends, an Ordainer mighc now give him half this power without the reft; And when he maketh Eifnops or Presbyters they fhall have no more power than the Ordainer was willing, or intended, or did particularly exprefs: Than which nothing is more falfe. For it is Gods Law, that is the lpecifier and donation, and the Ordainer doth but minifterially inveft and deliver poileffion of what the Law gave, and commanded him to deliver.

The Kings Law'or Charter givcth power to the Citizens to chooie a M.ijor, and deferibcth all his power and work, and ordereth the Recorder to Swear him and deliver him the t-nfigma. Here nqw, i.TheEleftorsdobut determine of the perfon to re-ccive the power, but do not at all $vvc it.. 2. The

Kin?

C 206 1

King by his Charter as the instrument- giveth it : It re* fults hence as every Jiu a titulo fen fundamento jnris. 3. The Recorder only Minifterially delivereth pof-feflion by inveftiture. Now if the Recorder or Choofers fhall fay, [We choofe yon or deliver you power a< Major according to the Kings Charter, but yon frail have but fo much kfs~] than.the Charter giveth, this diminution is a nullity ? -For they havener power to choofe another kind of Major than that described in the Charter, nor to make his power more or lefs •, but he may exercife what the Charter giveth.

Let them not deceive men by making a Verbal { ftrife of it. If they will call either electing or tnvefting |[ a Giving of the Power ] I will not contend againft their liberty of fpeaking as unfitly as they lift, if they will but well explain it. But the thing is plain and fare, that 1. the eleftion doth but determine of the Receiverj 2. and that the Invefting act is but Z minifterial publick delivery of a Right which refult-eth immediately from the Charter or Law of Chrift: If a Bifhop lay [ 1 ordain you to the office of a Pref-byter ] the Scripture mull tell us what that is. If the Bifhop lay [_ Take the office of a Presbyter, but preach not, or only preach and adminifler the Sacraments, or do both, but you (hall have none of the Church Keyes,or power of difctpline] it isnull,asto the reftraint.

There is no contradt freer than that between a husband and wife, as to the choice of perfons. And yet when a woman choofeth a man for her husband, it is net (lie that (properly J. giveth him the Ruling power •, (he did but choofe the receiver y God by his Law is the Giver: If fhe bargain with him that he fhall not be her Governour, it is null becaufe againft Gods Law: And fo it is in the pre-fent cafc e If the power of Ordination and Church

Go-

Government can be proved to be fetled by Chrifl on the Presbyters either conjunct with the Bifliop or alone, he that ordaineth a Presbyter by virtue of Chrifts inftitution, cannot deprive him of that power by his own will and aft, by faying, Ton flail have no fuch power : For God is the defcriber and the giver.

$. 14. Yea fome would perfwade men that the very office of Presbyters is of humane inftitution ; As fome Papiits in the Council of Trent would have had it pafs that Chrift having made the Pope, the Pope maketh the office of Bilhops, and they hold their power from him, fo fome Prelates would have it believed that Chrift only inftituted the Order of Bilhops, and thatBiftiops made the Order of Subject Presbyters, and that after Scripture-times*, there being none till then exiftent, but the word [Presby-tei\ in Scripture, everywhere fignifying only a Bi-fhop. Which thofe that are againft the diftindt order of Bifhops thankfully accept, and fay that in-deed SuhjettPresbyters having no ordaining power area hnmane invention hnce Scripture-times, and that God inftituted no fuch order: But the difference, is that thefe lay man had no authority to do it, and bid the other prove by what authority it was done, and where the Bifiiops had fuch power given them to make a new fpecies, order or office of facred Mi-nifters*, But the other lay that it- was well done: But proof is all.

§. 15. And here come in many other Church-di-drafting contentions : As 1. Whether any Bifliops Ordination be valid that holdeth not his Power from the Pope ? 2.. Whether >he be a true Bifhop that is not Canonically ordained by three Bifnops ? 3. Whether he be a trueBilhopthac is not rfiofeu or confented to by the people and Presbyters of his

Church?

C 20S 3

Church? 4. Or if he have but the minor part? the reft not being a llo wed or called to choofe? 5..Or if the major part be againfthim ? 6. Or if three neighbour Bifhops be for him and ordain him Bifhop, and many more be againft it, or forbid it ? 7. Whe-* therhebe a true Presbyter that is not ordained by a Bifhop of diftintt and fuperior Order : And whether an uninterrupted fucceffion of fuch ordination is neceflary ? 8. Whether he be a true Bifhop that is ordained only by Presbyters ? 9. Whether he may be a true Bilhop or Presbyter that hath no Ordination ? 10. Or he that hath no Elect ion but the Kings ot the Patrons, nor other proved Confent of the people in. Whether he be a true Bilhop or Presbyter that the King alloweth not or forbiddeth?

12. Whether the Ordination of hereticks be null?

13. Whether the Ordinations of prohibited, degraded or excommunicate Bifhops be null ? Abundance of fuch controverfies ignorance and fadlion have torn the Churches with.

£. 16. I. As to the firft I need not anfwer it to any but Papifts, and as to them, I and others have laid enough that is unanfwered.

£. 17. II. As to the fecond, where the Churches agree to take none for a Biihop that is not ordained by three, four or more, that perfon cannot be the Bilhop of that particular Church which by fuch agreement doth refufe him: Not for want of any thing neceflary to a valid ordination, but for want of the Confevt of the people or fubjetts that are to receive him : For he cannot be their Paflor againft their will. But the Ordination of One may make a man a Minifter in the Churchumverfaly unfixed ; and to a particular Church, if the receivers of him -co content ■ ^.18.

(. 18. Ill As to the thirft, Ek&ionoft fignifi-tth the iirft determining nomination diftinft trom after concern: This is notneceflary to the office or power: But Consent isncceilary at leaft to the excr-cife : and therefore to the office which is for that ex-ercilc. If people were as much under Princes for choollng Guides for their fouls* as a daughter in her fathers houfe is under her father for the choice of a husband ( which yet I never faw proved to be fo ), yet as he can be no husband to her without her content, though ihe culpably deny confent, fo is it here s he can be no Paflor to them till they confent.

$.19. IV. and V. In all Societies where confent is neceilary, the confent muft be either of All or of the Moftyov elfethey will divide.

$. 20. VI. Tothe(ixch,The queftioh of the Validity of the Ordination dependeth not on it; but on the peoples acceptance and confent: if ten Bi-fhops ordain one man Biihop of a Church, and three ordain another to the fame Church, and one a third f ( as fometimes there have been divers ordained Popes) that only is the true Biihop whom the Church which he is to be over, cenfenteth to. Other dccilions will not ferve.

$.21, VI t I will anfwer this largeiier by"''

in the third part: Here I only fay, 1. fo far

Ordination is necelfary, the Ordination of a

is neceflary : But the queftion is* fthat a Bi

If he be defined by the Power of ordaining

fome think there is no fuch: becaufe by the

nons the Presbyters were to joyn in Ord

P

A

C 210 ]

Others think that when none elfe are there, any one Presbyter may ordain alone. If he be defined by the Power of Ordaining [imply, or of having a Negative vote in ordaining, the doubt is whether every Presbyter have not Power to ordain, as in nature the Propagation of its own fpecies is common to all living things. Either. Ordination is a Governing att of fuperioiity, or a propagation of the fpecies. If the later, Presbyters may doit. If the former, then Bi-fhops cannot ordain Biihop? as fuch, nor Arch-bi-fhops ordain Arch-bifhops, nor Patriarchs ordain Patriaerhs, nof any one ordain a. Pope : And yet of old Deacons and Presbyters were made Popes, that were not before fo much as Bidiops, Formojus bein^ thefirft Bifhopof Rome that had been a Biihop before, and therefore condemned and executed dead, the Canons forbidding any to remove from one-feat to another, faith Arch-bifhop Vfier, [Jerome ad E~ vagr. affureth us that at Alexandria from the dayes of St. Mark, till Demetrius the Presbyters made their Bifliop, ergo they may make Presbyters : They that can do the greater can do the lefs. ] And Dr. Hammond concluding that there is no proof that in Scripture-times there were any fubjeft Presbyters di-ftinft from Bifhops, maketh it hard to be proved that there fhould be any fuch at all:, and whether the making of a rank of Presbyters that have no power of Ordination be not a.changing of Scripture order and a fin? Yet even fubjed Presbyters (made fince Scripture-time ) concurred in ordinations, and do partly to,this day.

2. If a Bifhop be deferibed by his aftual fuperiority over Presbyters, then faith the forefaidDr. Hammond, there was none in Scripture-times.

3- If, a Bifhop be defcribed by being over 3-! Cmrch compounded of divers Parifh Churchts, ( or

Con-

Congregations that have Altars ) there can none fuch be proved to be in the world for about two hundred years after Chrilt, ( befides Apoitles and Icineiants, whole Province was indefinite and not a particular Church ) nor of long after faving sit Home dud Alexandria. There was none fuch when Ignatim's Epiftles were written.

4. But if the chief or only Paftor of a (ingle Church ( that hath mum alt are ) yea of a City Qourch, be to be called a Bijbopi then multitudes now called nicer Presbyters have been fuch Bifliops, and have ordained.

And as to' a Negative Vote in ordaining, that ( if it were proved it felf) proveth no dtftihSk order or office, but for order-fake a prerogative in the fame office. The queftion is yet undecided even among Schoolmen and Bifliops, whether a Bifhop and Presbyter differ only iiradn (as the foreman from the reft of the Jury, or a Jufticeof Quorum or a chief* Judge or Juftice, from the reft) oralfo Or dine or Sfctit, ( as a Juftice and a Conllable.) Saith Arch-bifhop Vfner with Biihop Reignolds and many other Bifhops, Ad ordinem pertinet ordinare , and they .are cjufdem ordinis, which others deny.

0. 22. But not to anticipate my fuller anfvver to this cafe, I briefly anfwer, that Gods Law or Charter giving the Minifterial power to the duly qualified receiver, no Ordination doth more than to determine (\iflth th<J people jf confent)' who is the qiui* lifted receiver, and for the fake of Order, and the Churches notice, to declare his right and folenwly in* w(t him. And God hath not appropriated this declaring and inverting power, fo to their Prelates diftinft from Presbyters (that I ever found ) as that the Church fnould receive none but of their ordination. What men decree is one thing/ and what,

P t God

God crdaineth is anotner. Where an order is fit-led by men according to Gods allowance and general rules, there the people fhould ceteris paribus receive him that is molt regularly commended to them. But if they receive one lefs regularly fent them, if he want nothing neceifary to. the Being of the office, lie is their Paftor who is fo received by them. When Juftices of the Peace" did marry the people in England, the Marriage was valid before God/as truly as when the Clergy did it. The fame -is a Efficient designation of the Recipient perfon in fbme times, places and circumftances, which is not at.others. And when the Perfon is but Deter-mh:ed of and consented to, Gods word authorized him.

$.23. VIII. The anfwerto the feventh qu.fti-■on fervethtothe eighth: They were true Bilhops v;hom the Presbyters made at Alexandria \ and thofe in the North of England who fas Beda faith ) were made by Scots Presbyters.

g. 24. I X. He may be a true Bifhop or Presbyter that in cafes of neceflity hath no Ordination at all: (much more "he that is ordained but by Presbyters ) The proof lyeth in thefe things let together.

1. As h laid* Gods L*w or charter giveth the right or power to the duly qualified, determined and chofen perfon: But in cafes of ncceffiiy a qualified perfon may be determined of and chofen without any Ordination: Therefore he may have the right or authority without.

2. Such nccefity.there mav be in fevcral cafes: As i. If by good books men be Converted among Infidels where no Bifhop or Ordained Mmift§r can

be

C 213 3

bchad: They muft not therefore forbear Church-ailemblies and publick worihipping God, and bap-tizing.

?. In cafe that many Chriltians be bmifhed or caft upon forraign lands where no Mir. to '

be had.

3. In cafe that pcrlecntors banifh or deftroy all ordained men, and will iuffer no other to come among them, or them to fetch ordination.

4. In cafe that all the Bifhops or Ordainers trrtx cither hereticks or tyrants, and will-ordain none but on fome finful terms.

5. In cafe that men living under Bifr.ops do forge Orders and pretend that they are ordained when they are not, and the people knox it not: Their adts now are of full authority or validity to the innocent people, though God will condemn the pretender for his fin. This cafe I have oft known my fclf, and in my "youth lived under fuch as was after difcovered. And the opponents themfelves here cenfefsthat Preemption may ierve turn to the people, when they cannot detect it. And indeed few people in England know any othervvife than by preemption thnt their Bifhops or Pallors are ordained. And if it were true that Presbyters Ordination were nu! 1 , vet when the ordained after great itudy belicvah it valid, and the people cannot know the contrary, here is a Prefiimed utlzboih to the ordained and the people:, that is, valid adrainiftra-tisns and receptions without ordination.

ij; 2. And indeed the like cafes prove it by parity of reafon.

Ordination to the Miniftry is but like Coronation

to a King, or publick marriage to Confenters, or

like lifting and the faramemim mtlitare to a Souldi-

er, or like public,^' authorizing to a Phyficion, a

P j School-

School matter, &c. and not all fo much as b*fUf£tfr to make aChriftian: But an hereditary or Elefted King, is a King before hi; Coronation \ and marriage privately contra&ed and publickly profeffed, is valid before God before the folemniz^tion by a Minifter, and in cafe of ncceffity without it : And a Souldier may be truly fuch by contract without Colours or Oaths: And a man may be a Lawful Phyficion or School-mafter in cafe of nccefiky without a Licenfe or publick authorizing. Yea one may be a Chriftian before God, yea and before men, that openly profeiTeth and Voweth the Baptifmal Covenant, though in cafe of neceffity (when either a Minifter or Water cannot be had ) the walhing be wanting. And we are not to feign God to make a difference here without proof, or to lay more ftrefs on an outward a£t of man and point of order than he doth.

£. 26. 3. And as to the Nature and life of the thing, Or^r is for the fake of the thing ordered, and the perfons for whofe good it is *, And therefore not to be fet againft: them.

i 27. 4. AndChrift himfclf hath oft taught us this way of judging: When he bids us,Golcayn??hat this meaneth, I will ftmfe mercy and not facrifice. And when he oft reproveth Jews and Samaritans for ftri-ving about circumftancesjfetting them againft fpi-ritual worfhipping of God *, And when he faith, The Sabbath was made for man, and not man for the Sabbath •, And Paul when he faith, Alt t yours, whether Tmlox sfpollos, and Let all be done to •Edification. All which tell us that the End is a certain Canon to the means, and to be preferred 5 and that Morals muftjbc preferred before Rituils, and Rituals never fet againft them, j And (Rethinks they

liioddbeoi 1 ripture to

have

have unchangeably fixed all Rituals, and yet confefs that Morals are fixedly determined.

$.28. 5. And even Popes have been taken for Popes upon Election before Coniccration : And Arch-bilhops with us have no fuperiours to Confe-crate them, but fuch lnferiours as promife them obedience at their own Ccnfecration.

55. 29. X. Tothetenthqueftion, There be fome called Eraftians who hold the King to be fo mixta perfonaMkc Melchiz.edeck> as that he is alfo the chief Priefi) and hath the chief power of Ordinaiion, and that he might adminiller the Sacraments if he would, and that his Appointment is an Ordination, which the people are bound by reception of the perfon to confent to. There are others that think t though the inverting ad mult be performed by a Bi/hop, yet he is bound by the Kings choice and command to do it, as a Minifler of God and the King. But as I never law either of thefe well proved, fo very few comparatively receive them, and therefore they will never unite the Churches. And Chrifts giving the power of the Keys himfelf to the Apoftles and their Succeflburs in the Miniftry, fcemeth to me to comradid them. Sure I am that Chrifts Church hath not thus been founded or edified : And yet Magiftrates have a great and honourable part even in the Government of the Church. I fpeak not for all thofe Popifli Councils and Canons which nullifie all Ordinations of Biihops either choten or prefented by Civil Rulers or Great men that are Secular ; nor of thofe that pronounce even a Pope an Ufurper that is fo introduced : But of Councils and pradiceof the founder ages that vyerc

P 4 lew-

t 216 2 2. However if Clergy and people were proved

to be bound-to Consent to whomfoever the Prince ihall chpofc, yet till the^ do confer*, he is noBHhop to them: You may (could that be proved) prove them culpable-for not consenting, but not prove him fheir Btfop ' 0 as the Scripture, and ail Church cu* ftorne and Canons and Reafon Ihew.

§. 30. XL To the eleventh cafe I anfwer r That the Priefts or people finwhodifobey a lawful command of the King (and not other wife, ) But fin or not fin, it nuilineth not the Ordinntion or Pneft> hood-, meerly that it is againft the will of the Prince. All the Biftops and Priefts in the world ( or molt) were made againft the will of Princes for three hundred years: And Chrift gave the Keyes to other. Jiands.

$.31 XII. and XIII. To the twelfth andthiiv teenth cafes I anfwer together, If a heretick whofe denyal of an eflential of Chriftianity is notorious and jnaketlWnm equal to an Apoftate, ordain, his Adt is null as without all authority h And the mans Prieft-hood or Epifcopacy is null, if he have not a fuffici-ent caufe and proof of it befides or without this; The fame I (ay of one excommunicate for fuch a caufe.

But if the Herefie be only a fchifm or fome lower % errour confiftent with Chriftianity and Pi icfthooc^ or the excommunication only on fuch acauie, then the ordination (infcnfu paffwo) is not null, meerly on that account that it was done by fuch 3 hr,r~ tick or excommunicate man (As is cpmmonly - agreed on).

But yet if this Btfwp or Presbyter be ordai led by ? heretick or excommunicate man of a lower order*

to

C«7 1

(o this or that particular Church, ceteris paribus the people may feercaion to refufe him, and tonleftjf to another that h:\th a better ordination, (unlefi in a Church fo corrupted that the Ordainers and communicators authority is not to be regarded and held up, (which hath too oft fain out.) But regularly none ought to ordain a man to any Church before the election or confent of the flock, though it may ferve adejfe officii, if the ookfent come after.

But if three Biihops ordain one man to be Bifhop of fuch a Church, and three others ordain another to the fame, that is the true Bifhop quoadeffe, which the Church to which he is ordained doth accept, by their tmfem before or after. Yea though it were the worler party of Bithops that ordained that man.

£. 32. As to the point of fuccefllve-right-ordk nation uninterrupted from the Apoftles, I hope afterward indue place to prove, that to the Church-univcrfal fuch there hath been de fafto in all the ne-ceffary parts : But that to any particular Church, or any individual per forts miniftry, fuch uninterrupted courfe of ordination in being, notice or proof, is utterly unnecefiary ; apd that the Papacy hath no fuch to (hew.

£.33. To conclude, To the Beingofxhz true Relation of a Bifhop or Presbyter, is neceflary only, j. The Subject., which is a Qualified Chriftian -{efficiently notified $nd offered. s 2. 1 he Fundamentmn ReUtiom6, Chrifts Lap cr Charter giving him his power and obliging him to his work. 3. The mutual content of Pallor and flock in the Relation to a particular Church, is partly pijh rcii y and

partly as it is Gods means, a modtu Jit 10 titulu 4, The Terminus of one ordained to

the

. [ 218 D

the gathering of Churches fine titulo or not to any particular Church, is objectively firft men unconverted to be called, and next men converted to be edified : and as Effecfts, the work to be done and the good to be done by it. And in thofe ordained to particular Churches, it is the work and the effeft on them. 5. TheCorrelate is, 1. Chrift to whom we are related as his Minifters, as' the efficient of our office \ 2. The people to whom we are related as the end ; and that i.we are Minifters to the worldto be converted, 2. To the Univerial Church to be edified, 3. and moftly to particular Churches to be guided. 6. The 0 Relatum then is, fich a per-fon Authorised and obliged to Teach, Worjlnp and Rule under Chrift the Prophet, Prieft and King of the Church the foreiaid flocks or Chriftians to the fore-laid ends..

§. 34. II. So much for what is neceflary to the Being of the facred office : Now w 7 hat is neceflary to the mil being. And indeed, though the Eflential. Unity of the Church lye not upon this, yet the Peace andConcord of it doth, and that fo much as that no other means without this will attain it. And the want of what is neceflary ad bene effe in the Midi-ftry and Bifhops, is it that hath caufed the common calamities.

§ 35. And I. Nothing is more wanting hereto better qualifications in the perlbns: 1. That there be aftrung.wit, and good acquired gifts of knowledge, and a ftrcng and lively faith from Divine iiiimimation, and good acquaintance with the les of God: A Pallor or Teacher Ihould not • know the tli of Chriftianity, which every

Jfothe hue-grab and many Ac-

Accidents. And both eflentials and integrals fhould be known by him by a more clear, diftinft and orderly underftanding, not only above the vulgu* fdc-Hum, ( common Chriftians) but above the better iort of the flock. And feme ftorc of natural and common knowledge called Learning is needful hereunto: But efpecialiy more illumination, faith and holy wifdom, and skilfulnefs in matter, fence and method of the word of God.

$.36. Where Gods Word is not by the Teacher clearly underftood and firmly believed, and he is not well acquainted with the work of his office, it is not any formalities of Ordination, confent or Titles that ufe to make up theft defers as to the fuc-cefs. To fay what God can do, is little to this bufi-nefs : He can make an Aft to preach to Balaam: He can work by fools and ignorant men and here-ticks: But Scripture and all ihe common experience of ages aifureth us that it is not his ordinary way, and that he rarely blefleth fuch with great fuccefs, but worketh according to the qualifications of the 'Inftrument and the Receivers. And let a mans til ties ant: ordwatio?i be what they will, weak men w 7 ill do fcvfeakiy, and ignorant men will do ignorantly, and erring men will do e-rroneoufly, and the Gofpel will be wronged, the people will be hurt or lofers, and enemies will deride and fcorn.

$.37. When Ariftotle faith that Wife men are by Nature to Rule, and fools and ignorant perfons to be .', he meant not 1 fuppofe that this gave wife men formal Power \ but that this was the materia difpfitio receptroa j as Gold and Silver are to be the Kings Coyn, but are not fo.quJt tana: fo only wife Chnftians are receprhe matter of Minifterial power, and the ivifer the better. And when one appeareth .to be of eminent wifdom above ail the reft, ceteris paribus,

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ribm, the ordainers and people are directed and bound by God to choofe that man. And what fcru-p!es foever rife about his Ordination, ufually God worketh by excellent worthy men, and as lignt cannot be hid, fo holy wifdom will be known and valued.

$.38. 2. But LOVE or HOLINESS isne-ceifary ad bene effe as well as wifdom: Heat caufeth heat: And we have need of facred Heat as well as of Light. Love kindleth love : A Paftor fliould excel the Flock in Love to God, to Chrift, to Holi-nefs, to Gods word and work, and to all the peoples fouls, and fliould fpeak all from the Zeal of Love :• As the Nurfes milk fhould have the warmth of Nature. Cold heartlefs preachers ufually reach not the heart and have but cold and imall fuccefs. Here alfo God worketh ufually according to the means: And how can he betaken for a found Believer of fo great over-whelming things, as we have •to fpeak of, that fpeaketh only of them fieepily and tcoldly ?

§.39. 3. And as wifdom and z*eatom Love, Co exe*. cutive Activity, but efpecially, Taking-utterance is neceffarytothe well-being of the facred-office, and the fuccefs. Though it be not the tricks of vain humane art and affeftacien which mult do our work, yet is it a free and moving utterance of holy mfdcm r faith and Love. "And words are not all: Holy example of living in blamelefnefs, juftice, humility, felfdenyal, meeknefs and patience mud be but work : And diligence in doing all the good we can. What examples are there this day among us of one or two holy, humble, meek and patient and unwearied labourers even in a filenced, Suffering and low condition, men of no extraordinary parrs, but with ordinary parts of extraordinary labour and patience,

cnce, that whole Countreys have caufe to blcfs God for: I will venture to name three fuch, i. Mr. ? Efiors in JStcw fingUndy that hath translated all Bible into that mod barbarous language, prea to the Indians about forty years, and gathered divers Churches among their. (And verily I would the Jefuites had never done worfe work than $$htt they did ( with feveral Fryars) in Cmgo, Cljhia, Jatoifa &c. which is their greateft honour. ) 2. Mr. John Davy; I hear yet living, who bath thefe fifty years or near been employed in reconciling the Lutheran and Calvinift Proteftants, not without fuc-cefs, as Helmjiadt, Brcmc, Hdflia and other places know *, Though much more might have been expected if the wars of Princes and the obftinacy of contentious Divines had net hindred. 3. Our Mr. Timnc. Gouge, an ejc&cd filenced Minifter, who hath fct np about fourfcore Schools in Wales, for thcu-frinds of Scholars, given away many thouland books to them, relieved many poor honeft eje&ed Mini-Iters, got the Bible y the Praciice of Piety, the Whole Duty of Man printed in Weljb, and vifiteth the Counties there (though aged) once a year.

Gods work muftbe done as car trade and bufinefs andnoton the by, as taking up the place ahdtims which mens flefhly and worldly interell and work can fpare.

Had the Church fuch mm enow as I have dc-fcribed, and as forhe have been (ileii as Cyprian, A> &anz,ene, BafdjCJoryfoflom^ AtticiiSyPhclpUy H;cwn f JaUgujtinfy Ambroje, Martin, Salvian, &c. and f:ch as Mclantlhcn, Biichcktef, Eitcer, Phaoim, Mujluh& 7 Martyr, Calvin, Beza, V,fae, Olevian, Pa,^m, Ca* mfro, Piiceusy Molincus, DalUiu, Blondel, Ch^^kr^ SadeljLcBU/nkj &c. and fuch as we have had many in Englaid, jew:!> Cr:ndal } Field, pignolds) Vjl rr,

Jl&rtcn*

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Morion^ HaH, D^venant^ Cbillingwortb^ Hrfderfljam r Dod-y Ball y Bradjliaw-, Gataker, &c. and fuch as yen through Gods great mercy we have many, ( I fa^ had the world enow fuch as thefe, the light would I fcatter the difmal darknefs,.and they would carry onChriltsintereft in the Churches, againft the op-pofition of Ufurpers, hereticks and contenders : For even a few fuch have broke through armies of ; Philiftines to fetch men the facred waters of life. And it is not fcruples and quarrels about their ordinations or fuch like as would fruftrate their en- I deavours.

f. 40. 11. It is greatly needful to the well-being of the iMiniftry and the fuccefs, that DoVtrine be kept found: And therefore, i.That the Chriflian fimpli-city be retained, and many fubtile and curious decifi-ons be not made necelfary : A few great:, neceffary certain truths, are eafilier preferved than multitudes of uncertain controverted niceties.

2. It is needful that fuch as are ordained Mini-fters, be tryed men, of found undemanding in that which they mult teach and do, and therefore thai? both the ordainers and the hearers try them. This account of their underftanding is better than the imposing of humane forms upon them for fubferipti-on : Not but that Teachers fliould know more than the flock, that is, than the eiTentials •, nor that I prefume to condemn all the Churches that impofe their Confeffions to be fubferibed in their own and not in Scripture-words, while they keep only to neceffary certain things: But I.(hall afterward prove, that this way, though tolerable, is not belt, but ms , neceffary and danger'om, 1. the Scripture affording us apt words enow to form our Confeffions in, which are paft Controverfie ; 2. and there, being

no

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no probability of bounding mens Iinpofiticns of. this kind, when once they fee upon this way, 3. and moft Confeflions of that nature now extant Laving fome needlefs words which other Churches or good Chriftians do diflent from : 4. And the ancient Creeds unclerftood ( whicluhe ordainers mufttry ) and the old Catechiftical Verities being fufficient to this ufe. 5. And there being means of retraining men from preaching and vending herefies which are more fafe and congruous.

3. I add therefore that a certain Confeflion containing the certaineft and needfulleft Integrals of Religion fhould or may well be drawn up as a Law, forbidding all upon meet penalties to preach or fpeakagainflthem ; without any fubfenbing, pro-mifing or profefling. 4. And upon proof of the violating of flich a Law, and preaching againfi: fuch articles it is fufficient that both the Church and the Chriitian Magiftrate in their feveral ways mav judge them, and by juft penalties corred them (of which more after in due place.) For it is very hard io to form long Confeflions (beyond the old Creeds, Lords Prayer, Decalogue, and the General belief of Scripture) and this not in Scripture-terms, which (hall not have fome words, which found and honeft Minifters cannot aflent to, ( without lying, which they will not do): But to (Hence many words which yet w 7 e conceive true, and forbear (peaking againftfome things which yet he cannot protefs -af-fent to,there are very few fober men but will do. And an errour never fpoken or written hurts not others, nOr is tobe judged being not known \ Non afparers here is as non effe. And if it be vended, the perfon may be judged as well as if he hadfworn, fubferi-bed or promifed. And they that will tell- u^ yet what evil may befall fecret whimpering errours without

out fuch oaths, fubfcriptions or promifes, do' bf this over-doing dangeroufly undo-, and left: mart ihould be man and the Church imperfect, on pretence of avoiding a poflible unavoidable hurt, they Vv 7 ill let up knaves that will lay any thing, (hut out honeft men^ and neceflkate divifions* confufions ] and perfections, where they can never {top on this iide banifhing or killing, or ^continued itfipri-foning multitudes of faithful men, and never the more attain their ends. Sound doftrine may be kept up as far as is to be hoped, by the aforefaid means.

$*4i. II J. It is greatly needful to the Well-being of Miniflry and Church that Gods public^ worjhip and Sacraments be kept pure. Not that any thing done by man wiil be void of imperfection* but that it be fiichas is acceptable to God, honourable to Religion, and profitable and fuitable to the flock, and to good men.

To which end, i. ChriftUn fimplkity 'here alfo is neceflary \ That it be not Corrupted or clogged, with things uncertain, ncedkfs? curious? nor yet much defetthe? not confuted, diforderly, much lefs erroneous, fuperltitious, ludicrous, undecent, falfe or prophane.

2, It is needful that men to be ordained be tryed and known to be fuch as can fpeak to God and men without fuch unfufferable mif-performance.

3. And that they be refponfible to the Church and Magiftrate for what they fay and do.

Of Liturgies I am to fpeak in the third Part ^ Only here 4. I add that fit words, and fpiritml life? are the body and fori of worfnip, and one mult not be pleaded againft another, nor any by Formality nwti-fit holy worfhip and turn it into a Carkgfs or a lifele.fi

image * 7

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imaged Nor yet on pretence of J]>iritnality condemned the frequent ufe of the fame words (com* monly called Forms ) whether prepared by the, fpcaker who bell knoweth what he needeth, or agreed on by the Churches in fit cafes and meafures, for greater Concord.

5J. 42.. IV. It is needful to the well-being of the Minlftry and Churches that allPafiors in their places be not only allowed to ufe Chrifts true DiftipUne, but that it be expelled and really dene in every Church \ jand that this Difciplirie be neither caft afide, nor \tormfted and turned into malignant war againft the pod, nor into tyranry and uilirpation.

$. 43. What this Difcipline is, is opened before: t is defcribed by Chrift in ALitth. 18. Jf thy bro-ler trefpafs againft tbee> tell him his fault between thee pid him, If he hear thee thou haft won thy brother. If )e hear thee not, take with thee two or three : If he hear m them, tell the Church: If he hear not the Churchy him be to thee as a Heathen or a publican ] Serious onvincing admonition mult be ufed fwith due pa-ience ) to bring a (inner to repentance. And more niblick admonition after private•, And ths perfon rntenced unfit for Christian Communion, wftep re-jfing all he fheweth himfeif utterly impenitent, ind he mull be reconciled, abfolved and received /hen he giveth the Church juft proof of his true

pentance.

$.44. 1. It is a great corruption of this Difci. line, when it is exercifed by Lay-Chancellors or ther Lay-men, to whom the Keyes of the Church-

overnment were never committed by Chrift.

§.45. 2. Itis a great corruption whenitisdone ily by an officer of another fpecies than Chrift ever itituted.

Q $.46.

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$.46. 5. It is an ufurpation and corruption when it is clone by the Paftor of fome otjjer Church, and not by the proper Paftor of the Church where the finner liveth. Such is Papal Ufurpation, when the Bilhop of Rome will be judge in London.

$. 47. 4. Efpecially when iuch a pretender liveth far from the place, where perfons and actions are not half known, and that only by great charge and travel. When the Paftor and people of the pre-fent Church may eafily know all, and it belongeth td them, who are executively either to communicate with him or avoid him, which diftant ftrangers have noppportunity or occafion to do, further than by declared confent.

$. 48. 5. ft is a heinous corruption of it to Excommunicate men in a prophane worldly manner, without wife, ferious, patient endeavours to apply Gods word to the finners cafe andconfeience, to bring him to true repentance and amendment.

§.49. 6. And it is yet more heinous abufe, to excommunicate the faithful, for a fearful avoiding fin in fome impofed Oath, Covenant, Profeffion, promife, fubfaiption, or unneceflary Ceremony or Form ^ and efpecially withal to retain in Church-Communion multitudes of Infidels, Adulterers, Fornicators, Perjured perfons, drunkards, railers, (tenderers, oppreflburs, hereticks, fcorners at piety 7j &c. And it's yet worfe to caft out men for not fub fcribingtofomelye, falfe dodrine or wicked thing, or for refufing down-right heinous fin. And yel worfe is it, to make Difcipline an engine to dethrone Kings and embroile, confound or fubduc Kingdoms, and enflavethe earth.

$$. 50. The lower firft degrees of Church-Go vernment, which is but doftrinally to teach men anc reprove them, all Pallors muft ufe, or they omi

th<

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rhe efiential work of their office. But the full pro'-fecution of it to excommunication or publick repentance is rather needful to the Well-being than to the Being of the Churches and Miniftry : efpecially when the Chriftian-Magiftrate doth his part. No doubt but the Magiftrate may admonilh a finner, and command him to make publick ConfefTion in the Church, and may fhame the impenitent, and forbid familiarity with him, yea and Church-Communion when the cafe is notorious or judged by the Paftor : But it is the Paftors office to judge of his crimc^ impenitence, and repentance, in order to excommunication and abfolution \ and herein the Magiftrate is not to take on him the Paftors work, but to command the Paftor and people to do their duties.

£.51. III. So much of the neceflaries to the Being and Well being of the Miniftry, As to the exercije, it may be gathered from what is faid. There is further neceflary to it : 1. Natural ability, poffibi-lity, liberty and opportunity 7 and the peoples acceptance, confent and reception. 2. And as to the Well-being and fuccefs, 1. The great diligence and skill of the Minifter; 2. The forwardness and teachablenefs and zeal and concord of the flock ; 3. The Concord of the Minifters and Neighbour Paftors, 4. And the countenance and encourage* ment of faithful Magiftrates will much promote it.

Q^z CtfAP,

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CHAP. VI.

IV. What is necejfary to the CenJiitution y Ad-miniftration and Communion of Jingle Churches ?

$. 1. TYY f_ fugle} and £ Particular'} Churches Jlj I ftill mean thofe that are compounded of many. Chrifiians, but not of many Churches.

And I take not the word [ Church } in any of the laxe fenfes, (for civil, or occafional meetings, or fbcieties, or for every religious concourle of Chri-ftians, as a Synod, an accidental day of fafting and prayer, &c. ) nor for a meer Community or neighbourhood of Chriftians,. nor for a Chriftian Kingdom or City, governed by the Magiftrates fword : But for a proper Church as political confuting of Pa-fior and flock.

#. 2. When the Apoftles ordained them Elders in every Churchy Aft. 14, 23. it (ignifieththat they fet-led thefe Elders as the proper fixed Church-guides of thofe Churches} Not that they had no Minifteri-al power elfewhere, but that this was their proper fpecial Charge or Province. As a Licenfed Phyli-cion that hath a particular Hofpital or City, is a Phyficion every, where that he cometh, and not breaking order may exercife his Art, but he may not invade another mans Hofpital or Province, nor is bounds the other is to medicate that Hofpital, &c. So a Minifter of Chrift lawfully invited, may Preach and Adminilter Sacraments, yea and Difcipline in

any

any other Church pro tempore, not as a Lay-man , but as a Minifter in office. But he is not bound to tat e the Charge of another mans flock, nor may intrude diforderly, but as a helper or on juft call.

£. 3. *Iitiuis appointed to ordain £uch Elders in every City, which is all one as in every Church : not that every City then had a Church •, nor that he was to ordain Elders in the Cities that had no Churches: nor that he was forbidden to ordain Elders in Countrey Villages: Nor that he was tyed either to ordain many Elders in every Church or City, or yet to ordain but One in one City, or one Church. But becaufe de facto there were few or no Villages then that had Chriftians enow to make a Church of deferable confidence , therefore they were congregate commonly in Cities and great Towns, where the Chriftians of the neighbour Villages joyned with them.

£. 4. Every fuch tingle Church then by the Apo-llles order had their own Pafior ( one or more ) and every iuch fixed Pafior knew his proper Charge and flock. And in the time when the Epiltles oilgnati-m were written, every fuch Church had One Bi-fhop over the other Elders, and ufualiy fome fellow Elders and Deacons, *and a fingle undivided Church was known by theft notes of Unity £ '£r ?«Vq t$ k-jca»;ot'*, &c In every Church there is one Alt or ( or Altar place, fyaittoi&LW ) and one Bifliop with his. fellow Presbyters and Deacons ~\ Whence Mr. Mede well no-teth the certainty that then no Church of one Altar Was denyed ^Biihop, and 720 Bifliophad more Churches With an Ahar than one. That is, no other AJfembly for fiated,Communi: n .

$$.5. Yet ecctfionafynd fu:ordinate Communion pans of'a Church may hold : Thofe called Independents deny not but that in perfection or for w?nt Q^ of

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of a large room, the fame Church may meet by parts in feveral places at once: And all confefs that a Pariffr Church may admit of Chapels andOrato* ries, where diftantand weak perfons may frequently meet, that yetfometimes muft come to the Pa-rifh Church. And families that have fick perfons may Communicate with neighbours joyning with them. But thefe are not Churches but parts of fuch.

$. 6. God hath not faid juft how many perfons muft make a fingle Church, no more and no lefs, determinate^: buthe hath given us fufficient notice tp guide us by the work and end, and by his general precepts and examples.

$.7. cc A fingle Church isafociety of Chrifiians of cc Divine inftitution, confifiing of one Pafior or more * c as the Guiding part, and a competent number ofpri-f* vate Chrifiians as the Guided part, ajfociated by Con-" fent for per final prefential holy Communion and mum-€L al a(fifiance y in holy DoEtrine, holy worjhip of God, u holy order, and holy Converfation, for the edification, ic preservation and falvation of that Church, and the u welfare of the Church univerfal of which it is apart, €C and the Glorifying and P leafing of God our Creator, ?? Redeemer and Sanftifier.

§. 8. To open the parts ofthis definition obferve,

is That as in defining a Sacrament, fo in defining a Church, we mention the Divine Infiitution, becaufe it is not human Sacraments or humanly-invented Churches that we treat of.

$.9. 2. Note that only Chrifiians make a Chrifii-** Church ( as is oft faid) Profeffed Chrifiians the vi-fible Church, and fwcere heart cohfenters the myfti-cal regenerated fayed Church.

J. io. 3. ft is not any other company of Cliri-ftians, but a fociety or Governed affociation that we ipeak of as ftrittly called a Church.

$. 11. 4. The Paftor s and yfod^ are the eflential conftitutive parts: It may be a Community without a Paftor, but not a Politic, or Ecclefiaftical Society. While the Paftor liveth it is fuch a Church in effe exiftente : when the Paftor is dead, it is an ex-iitent Community, and virtually and morally a Poli* tied Church , becaufc by the Law and the peoples refolution another is to be feafonably chofen. As an eleftive Kingdom in the interregnum is virtually and morally a Kingdom : But if the purpofe of chofiag a SucceiTour be changed, the Kingdom and fo the Church is dilTolved, or changed into fome-what elfe.

$. 12. 5. It is indifferent to the being ( though not ufually to the well-being,) of a Church, whether it have one Paftor or many.

$. 13. 6. The number of the people though not precifely determined mull be competent to the Ends of the Society : If it be Greater ovfmaller than is ne-cejfary to the Ends, it is no Church of this defined focies: As Logicians fay ofthefubjeft of other relations : If a Boat or Ship be no bigger than a fpoon, it is not a fioat or Ship, but equivocally: And it may be fo big as to be no Boat or Ship , when it is uncapable of the Ends. A Family is too fmall to be a City : And a Kingdom or the world is too big. Difpoftio materia eft neceffaria ad recepti-onemforma.

$-14-7. It is impoffible to be a Church without the cement of Confent, profefTed or cordial: If many be forced into a Temple not consenting, it is a Pri-fon, and they are not a Church. If they confent only to meet on other occafans, or for foflle occafional Q^ 4 aft

C 232 3 aft of Religion, it is not thereby made a Church. If they be commanded to confent and do not, and if in only be their duty r it maketh them not a Churchy but only proveth that they^k to be one. No Law or command maketh a -Church without Con-lent. But this Confent may be divers waies expref-fed : The plaineft & moll obliging way is belt; but is not abfolutely neceflary: Infome times and cafes it may be more needful than at others: efpecially at the firft gathering and forming of a Church : ; fometime ordinary Communion or attendance fpe-cially of perfons born in that Church, may fignifie neceflary Confent. It's pity then that men fhould be fo weak as fome, to make exprefs Covenanting of tach member with the Church and Paftor neceflary, and others to decide it •, when it is laudable ad bene effe but not neceffary ad effe. But fame fignification of Confent is neceffary ad ejfe, that is, A Confent to be a, member of thefociety, andfnbmit to the Pafior 7 and hold Communion with the Church to the Ends in the definition. And the plainer this is expreft, it is the fitter to fatisfie the Church and oblige the perfon. But whether the Confent be fignified by words, writings or deeds is undetermined. No man can have the great priviledges of a member either of theuniverlal or particular Ctiurch againft or without his will and confent : And no Miniiter not contenting can be a Paftor to any. The Relation of a Church member confiftethina Right to great benefits due to norefuferor unwilling perfon, and in obligation to duty contracted by Confent, besides the obligation of Gods Command. We can no further prove any Company of Chjriftians to be a Church than : we can prove that they Confent to Cburdb relation for Church Ends.

$. 15. Chriftianity it felf confifteth in a believing Confent to the Covenant of Grace •, and as no man is a Chriftian nor hath right to Chrift and his faving benefits without Confent, fo no man can have right to the Sacraments that feal and deliver this Covenant and benefits without confent: No Chriitian in his wits is for the Baptizing of any adult perfon that confenteth not-, And the Lords Supper is a ilal of the fame Covenant, and no more due to non-conienters than Baptifm. And as it is not enough to fay [_l am willing to be Baptized, but not by a Miniiler, or not in the order appointed by Chrift 3 fo it is not enough to fay j[ I would have the Sacrament and Communion with the Church, but I will not fubmit to the Minifiry^ Dolfrine, Worjhip or Di~ fcifline of that Church]. For this is as great a contradiction as to fay L I w iU be a fervant to you, but I will not work or obey hut only have my wages] or £ J will be a Soidier, but I will not fight but be paid ], He that will have Communion with the Church, muft confent to the Miniftry, Worfhipand Difcipline of that Church in which Communion confifteth,

$. 16. And if a Minifter (hall be foimpofedon, as that any man or .woman may come when they pleafe, and force him to give them the Sacrament of Communion, without confenting to take him for their Pallor, or to be taught or guided by him, (yea or give him fatisfa&ory notice that they know what the Sacrament is, or who Chrift is ) he is a flave and not a Pallor : Baferthan any School-mailer, Philofopher, or Phyficion, that are not forced to take a Scholar, Pupil or Patient againft their wiiJ, or that will not take them for their Teacher or Phyficion, and obey them.

< $. 17. Yet if on this pretence any Bifcop or Pallor

C 2 34 3 ftor will impofe unneceflary Covenants, promifes or profeflions on the Church or any Christians, and make their wills a Law, and oblige men to give them any other Belief or Obedience than truly belong-eth to the Paftoral Office ,and fo will fet up a tyranny inftead of a Chriftian Miniftry, they are not here-in to be obeyed,left we be guilty of the corruption.

jj. 18. Yea if every integral part of the Paftors power and the peoples duty be put into fuch Pro-mifes or Contracts, and the people required to pro-fefs their Confeat, as a neceflary condition of their Communion, it is finful tyranny, contrary to Gods Law and common reafon and the conftant pradtice of the Primitive Church. Chrift himfelf requireth unto Baptifm no other Confent as neceflary, lave to the cffentials of Religion. A thoufand Integrals /nay be unknown to the Baptized, and are fo to moft Chriftians: It is our duty never to think, (peak or doamifs; But Chrift: maketh not fuch duty neceflary to our Baptifm, Chriftianity or Church Communion. It is the duty of every member of a Angle Church, to hear, believe and obey the Paftor in many things where thebeft may fail. To excommunicate a man therefore for not fubfcribing or profefling aflent to fome, unneceflary doubtful form,for not being convinced by a Lay-Chancellours fayings in a doubted cafe, or for not paying the Court Fees, or for not appearing the day that one is fummoncd to appear at the Chancellours Court, and fuch like, are but tyrannical Schifmatical afts.

The King himfelf is fatisfied with the Oaths of Allegiance and Supremacic, and doth not require all the fubjefts, no nor the wifeft Lawyers or Judges, tofwear, fubfcrihe or profefs, that they affent and confent to all the Laws of the land,

jj. 19. 8. The great Controverile of the age

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and many ages, is about the true and formal difference between the loweft; fpecies of Churches > which is called A particular or jingle Church, and an ajfo-ciation of Churches or a compound Church : That we may not confound them, nor make ameer gradual difference inthefamefpecies to pafs for a fpecifick difference. And there is more lyeth on this than molt obfervc. And therefore I determine it here in the definition.

i. It is commonly granted that there mult be Chriftian AiTemblies fixed for ordinary Communion in Gods worfhip. 2. And it is agreed that thefe Aflemblies cannot be held without the officiating and conduft of Minifters of Chrift, authorized to teach and adminifter the Sacraments (Though there be alfo another fort of aflemblies, even for fome Religious exercifes, which may be held by Princes, Judges and other Lay-men. ) 3. And it is by Grotim and many others manifefted, that Chrifl formed his Churches more to the fimilitude of the Synagogue than the Temple ftate of order and worfhip. 4. And it is agreed that though Apo-Itles, Evangelifts, and other itinerant Preacher* might gather Sacred Aflemblies where they came, and were as tranfient temporary Pallors to them, yet the Apofties were guided by the Spirit to fettle Elders in every Church, as is proved before.

But here men make a great and diftrafting Con-troverfie, 1. Whether this firlt Church-fpecies may not conlift of many Congregations, yea, many hundreds or thoufands ? 2. And whether every Church of the loweft fpecies muft have a Bifhop ?

$. 20. To decide this Controverfie I do in the definition exprefs the fpecification of this Church relation from the End, as all fuch kind of relations mull be. It mud be a fixed aflbciation of Chriftians

£ for per fond ^refcatid Communion and ajfifiance in holy dottrw'e , worjhip, &c. ] This definition is ne-ccflary and herein fufficient. 1. It is neceffary that a difference be noted between a (ingle Church and a Comfofition of Churches'. Becaufe, 1. Several ends (hew us that they are not univocaly called Churches hut are of feveral forts. 2. The ;firft is pall con-troverfie of Divine inftitution: The other are by ibme men taken for Divine, by fome for Lawful humane, and by fame for finful inventions, and additions to Gods appointed order. Things .that io much differ muft be differenced.

2, It is fufficient as 1. Affigning the true fpeci-fying end, 2. and avoiding all extreams.

1. It affigneth the true end : For that Churches of fuch a fort , for that end were fettled by the Apoftles, none deny : 2. It juftly differ enceth them from all other focieties ; 1. There may be occafi-onal meetings of Part of a Church , for want of room, or liberty, in private houfes, Chapels, or Oratories •, Independents, Presbyterians and Dio-cefans grant this: But thefeftill acknowledge them* felves to be b\xt parts of a larger fociety confenting to the fame fpecifying ends *, and aflembling fome-times with that larger body andfometimes apart, by reafon of impediments, fage, weaknefs, diftance, weather, perfecution &c) : And though a Parijh ( as many ) have far more than can meet at once tcgether,yet, 1. Still the ends of the affociation is for that fort of Communion : 2. Some of a family may ' meet one day and ibme another and fome a third. |j .Every error and corruption altereth not the fpecies ci the Church : The individuals that fail and ab-fent themklvcsmake notParochial Communionto he another thing for other ends. A Parochial Church then js the lowcft and firft trnefpeci.es of CHurcheg.

2. And

2. And this diftinguifheth it from all Compound Churches , which are not for Prefect Ordinary Com* mnmon in publick worfhip and Difcipline, but only for Diftant Communion by Officers, Delegates or Letters.

i. A Synod is for Confutation, and not purpofe-ly congregated for ordinary Communion in worfhip, and the Churches which fend their Bilhops or Paftors thither have not perfonal prefential Communion one with another ever the more •, but only mediate by Delegates or Officers. They may dwell a thoufand miles or more, from one another. 1 If all the Schoolmafters in feveral Kingdoms fhould hold Provincial, National,or much larger Synods for , agreement in'Teaching and Governing their Schools, i this would not confound fuch a Synod with a School, as if they were of the fame Species of fc-ciety.

2. This diftinguifheth a fingle Church from the , Papal pretended unherfal policy *, And from a Patriarchal Church, and from a Provincial*, and a Dio* cefan Church in the fenfe now ufed: For thefe are compounded offeveral fingle Churches, and they are not a fociety at all afTociated for ordinary perfonal prefential Communion in Gods worjliip and holy living : Only they are all under one General Govemour y 110t ufing to meet them] r elves nor ever feeing one another. Now if to be under oneabfent General Bi-fhop be that which fpecifyeth a fingle or particular Church, then All that called the Roman Catholick Church is but one fingle Church, compounded of no Churches : Or one Patriarchal or Provincial Or National Church, were the loweft fpecies, and a fingle Church, and fo the Dioce'fans were none. . But if that which makethit a fingle Church of the loweft fpecies were that no Biihop is under

them,

them, but that they are under one fole Bifliop, then i.Ifall England had but one Bifhop fas many tell us all Abaffa hath but one called the Abunah ) or if a Patriarch put down all the Bifhops under him, this Church of his would bebutafingle Church. 2. And then there would be no fuch thing as a Church aflb-ciatedfor perfonal prefential Communion^hkh I have proved that the Apoftlesby the" fpirit fettled.

£. 21. Thofe that tell us that a Diocefan Church is the firft or Ioweftj^c*V/ of Divine inftitution, do either mean by a Diocefs fuch a fbcicty as we now call a Parifh, affociated for prefential Commu-nion 7 or a Churcn made of many fuch affociated under one Bifhop : If the firft, they differ only about the name, in which they go againfl our commor ufe, and are not intelligible by the vulgar. Though in old Church writers a Diocefs is fometimes taken as greater than a Province and fometime as lefs, and a Parifh and a Diocefs are fometimes ufed for the fame, and fometime not, yet that diverfity of naming hindreth us not from knowing the difference of the things , either as defined, or as commonly now denominated a Parifli Church and a Diocefs. And if their meaning be to prove that fmgle Churches effentiated by their Affociation for Prefent perfonal Communion, are not of Gods inftitution , no intelligent impartial Chriftians will believe them, who underftand the Scripture and theftate of the primitive Churches, and the reafon of the thing. Did men believe this, they would believe that Chrift had inftituted no Church order or form at all ^ Much lefs being to be faid for the reft than this. And even thofe few that fay that no form of Church Government is fettled by God y do yet grant thatfet* led congregations for ordinary worfhip and mutual help with their guidingPafiors are of Divine right •, and

fo

fo confute themfelves \ unlefs they mean only that Paftoral Government of compounded Churches is not jure Dvvino.

f. 22. And fome called Presbyterians diftin-guifh between a WorJJnpping Church, and a Governed Church i and tell us that the lowelt Governed Church Ihould confift of divers mrjhipping Churches. It may fometime contein divers Subordinate by* meetings as Chapels for them that rauft needs be oft: abfent from the full aflembly: But that it nwft have many fitch, or that it mnft or may have many full fettled worfhipping Churches, that perfonally communicate ftilt diftantly only in their feveral Parches* is contrary to Scripture, antiquity and reafon, and deriyeth the firft: inftituted Church form.

Thorndikts firft books which fetch the reafon of Church Government from Aflemblies, were far truer than his later, in which he feemed to dream of a humane univerfal Policy.

f. 23. Either a Bifliop as diftinft (in Order or Degree) from Presbyters is neceflary to the Being of a Church of Divine inftitution, or not: If not % then it may be a Church without fuch a Bifhop, and have accordingly the rights of a Church ( in the proper political fenfe now intended by the word C Church. 1 ) And then the old fayings would not be true, 1. Of Ignatius that [toevery Church there is one Attar, and one Bifhop with his fellow Presbyters and Deacons 3 2 - Of Cyprian, that abiEfifcopmibi Ecclefia:.-$. Of Hitrome and Others, Ecclefia eftplebs adnnata Epifcopo.

If yea, then 1. Our Parifh Priefts are true Bilhops, or elfe the Parifh Churches are no true Churches, but Chapels, as wanting an eflential part. 2. And then there are no Churches in England of the low-

eft

fcfi: fpecies ( for prefent Communion, &C. ) 3. And then it will be hard to confute them that fay, No form of Church Government is jure Divino or in-ftituted of God. 4. And the. form of Government being the fpecifying form of the policy or Churchy it will follow that God hath inftituted no Churches but the univerfal as headed by Chrift. 5. And if you will confefs to the Separatifts that we have no Churches of Gods inftitution y you will never heal their reparation.

£. 24. I am therefore pall att doubt* that if it can be proved that a Bijhopis' neceffary to every true Church, xk^t every P arifli Jhoufd have a Bijhcpy and if Arch-bi(hops-be good and meet, the EUocefam fhould be their Arch-bidiops. :• And that depofing the Parifh Bifhops and Churches is a heinous corrupting crime. But if Bifhops be not neceflary to a Church as fuch, the cafe is otherwife. . $.25. It is therefore of great importanceithat (ingle Churches be neither too great nor tod fmaU. If too [matt, they will want 1. the honour of. fol-nefs, 2. and the cheering help of praifing God in great afiemblies, b- and the mutual counfel and vigilant help of many, 4. and the fafe guidance of many Presbyters ( or a Biihop and Presbyters) which a few people cannot expeft.

And if it be too great, it will 1. hinder the comfort of thofe that want room in the Church alterably, 2. or caufe the Church to degenerate intcano-therfort offociety.

It is beft therefore that it fhould be as Great as that all the peopld who are conftant worlbippers of God on the Lords days may meet in one place, where they have liberty, Chapels or lefler meetings being allowed to the aged, weak, fick or.very diftant", yet all that are able coming fometime to the common Church. $. 26.. The

$. 26. The firft degenerating of (ingle Churches grew 1. out of the ambition of the Pallors to, extend their power as far as they could5 2. and ouc of a defire in the people to fee their afiemblies as honourable for greatnefs, number, and concord as they might v 3- and out of a conceit that one City fhould have but one Bifhopand lb be one Governed Church.

And hereupon at Alexandria and Rome they be-gan to have feveral fixed Chapels in the fame City and neighbour villages, and theBifhopto fend Curate-Presbyters to them as he pleafed, yet fo that at firft they communicated frequently in the Bi-fhops Church. After that thefe Presbyters were fixed and gave them the Sacraments where they came: After that they were tyed to come to the Bifhops Church for communion but at Eafier, Whit-fontide, or fome great and rare feafons; After that; they were fo many and far off, that they were no more obliged to come at all, or to hear or fee the Bifhop, but only to be distantly ruled by him, j and their Presbyters. Then many Comtrey Parifies. gq£ Bifhops: But the City Bifhops difagreeirig with them, long after got them down.

§. 27. Were it true that every City in the old fenfe fhould have a Bilhop and but one, it would follow that every Corporation or great 'town or Borough (called Market Towns) in England fhould have one •, the word [ ** a/? j fignifying fuch of old. And were it fb, and the Countrey Parifhes adjoyning made Chapels and diflributed accordingly to the feveral Towns, it would be like the old ftate of the Church about three hundred and four hundred and five hundred years after Chrift, and much better than it is, though nou as it fhould be,

§. 28. .$j. The remote ends are mentioned in the definition, viz.. the right worfliipping and obeying God, the welfare of the Church-uni-verfal (for the parts all contribute to the perfection of the whole)-} and the glory and plea-ling of God are the common ultimate end of all.

$. 29. By all this it appeareth what is neceflary to make a particular Church,, and to make a man a member of it: And that it is not neceflary here-to that the perfon be a member of a Compound Churchj Dioceftn, Provincial, Patriarchial, National pr Papal ( whatever it be to fome of thefe on any other accounts ) : Nor yet that he make any unneceffary profeflion, promife or Covenant.

$. 30. But to the a&nal Communion withfuch a Church in exercife, the nature of the thing maketh it neceflary that the people confent and be guided by their Pallor in the circumftances belonging to his office, which are neceflary ingenere (to be fome way determined ) but not neceflary in fpecie vel in-dividuo( this rather than rW). For inftance: Tfcey that will .have communion in publick worfhip', mud meet in fome capacious place, at fome day, fome hour i If any one will not come tothat place, at that time appointed , he feparateth from that Communion in that ad.- The Scripture mull be read in fame Tranjlmon, fome order. If any fay I will not Communicate with you unlefs you ufe another tranjlation, another order ( without verfcs, and Chapters) or read fome other parts, he ib far feparateth from that Church: In fmging Pfalms if he will not joyn in that Vcrfion, that Pialm, that Tune which the Church ufeth, he fo far feparateth ; If he will not hear the Preacher unlefs he i * change

C 243 3 change his text, his method, or ufe notes, or no fiotes, and fo in fuch cafes will not follow but lead, he feparateth fo far: for all cannot be leaders, and be of one mind. But if the Mini ft cr will fay, CYou (hall not communicate with us unleft" you will fwear , or fay, or do fome unnecefiary thing] it is he then that is the divider, and un~ juftjy cafteth out a Chriftian.

C HAP. VII.

What are the necejfary terms of Concord of theft Jingle Churches with one another 7 in the fame KJngdome or in divers.

§. 1. HT Hat they be under the Government of a A Chriftian Magiftrate is neceflfary to the well-being or great advantage of them, though not to the being, of which more in due place.

jj. 2. That they live as neighbour Churches in Unity of faith and love, and avoid all things contrary, and to their power help each other according to need and 1 opportunity, is their duty.

$. 3. It is neceflary that they agree in all things neceflary to the communion of men as members of the Church univerfal, mention'd before j and in all things efiential to particular Churches.

£. 4. If any one excommunicated juftly far he-refie, apoftafie, or impenitence , in any crimes, fliall.offer to defile and endanger any other Church by intrufion or deceit,the Church which caft him out

C 244 3 is bound by the Laws of Love and Coijcord, to fend notice to ftich endangered neighbour Churches of the perfon and his cafe, to prevent their hurt: And unlefs the Church that caft him out have criminally forfeited their credit, other Churches are bound by the Law of Charity to take their fentence as probably juft, and not to receive the eje&ed perfon, till he have either proved his fentence un-tuft, or profefs repentance. Not that they are bound abfolutely to exclude him and deny him audience ( though yet they claim no fuperiority over the Church that excommunicated him ; ) but as neighbours and parts of the fame Church uni-verfal, they mull hear both fides before they deny any Chriftian communion that claimeth it} at leaft when his allegations have great probability of truth, and feem to weigh down all that they have received againft him.

And they may abfolvethe Criminal upon a juft profeliion of true repentance, but fuch a pro-feflion will not Hand with a refufal to confefs" the fame Church where the man finned, without fome fpecial probable reafon ; it being that Church which is molt wronged by the fcandal, and hatf heard the caufes*

§. 5. If any Church (in the lame Kingdom or another) be accufed of violating the Chriftiar faith, or of any crime which Christians are bounc to difown by avoiding the criminal, it is the duty of the accufed Church to be ready to fatisfie the offended Churches, by anfwering the accufation ; not as to Rulers by thereafons of obedience, but as to Chriftian neighbours by the rule of common equity and love, and for the prefer vation of unity and peace.

f. 6. If the charge be but general, ( that the

Church

C24S1

Church is guilty of herefie or unfoundnefs in the faith) it is the duty of the accufed Church to fend to theoffended the Profeffion of their Faith and Religion, which need to be no more than this, which the offended ought to take as fatisfaftory.

u We hereby profefs that we ft and to our Baptifmal <c Covenant, fducially believing in God the Father', Son "and Holy Ghoft, our Creator, Redeemer TiV.dSan-u Vtifer, and give up our [elves to him accordingly in u thefe Relations , Believing t\ie articles of all the P Creeds in which the universal Church ever agreed, iC and defiring the things contained in the Lords Pray-cc er, and consenting to obey the ten Commandements as <c delivered to us in nature and by Chrift ; and we 4t profejs our obligation and Confent, to Believe, Love <c and obey all that we do or ft all underftandto be the re-u vealedword of G od, even the facred Canonical books of (i Scripture,cind in this common Beliefs and Love and pra-4C fticejo livein the Communion of the unniverfal Church CL of Chrifi : Renouncing the Devil, the world and the ct flejh as they are enemies to any of this, and all do-cc Etrines, defires and practices, contrary hereunto, fo "far as unfeignedly to endeavour to refft and cver-" come them, and when we err and fin, to rife by true tc repentance ', Aid all thif in Hope of the Love of God "the Father, the Grace of the Son, in our Pardon, u J unification and Adoption, and the Communion of "the Holy Ghoft, and of the Perfeftion of thefe and " of our felves with the Church in everlafting u Glory.

This may be briefly exprcft in Baptifm and to prefent perftms that may receive our explications where they doubt of our understanding or firicerity : But to diftant fufpe&ing perfons or Churches, fuch largenefs is ufeful-, and this is enough.

R 3 $. 7- Bat

$.7. But. if any particular herefte or mW be charged 6n a neighbour Church, it is not to be believed without proof, nor they to be difclaimed till the charge be fent to them, and their defence be heard ', And herein they ought to offer fatisfattion to the offended Church, 1. By denying the charge if falfe'i 2. By explaining words and actions which are .. ambiguous and to be fufpetted: 3. In controverted cafes , ' by renewing the forefaid profeffion of all that is neceffary explicitly to be held, and promiftng to re* nounce any opinion or practice as foon as they perceive it contrary thereto', 4. And in all cafes of words or deeds exprefsly contrary to Gods doElrine or Law, or I which they fiall be convinced to be fin full, to confefs the . err our or crime, and humbly crave the prayers of the Church for pardon, and profefs their purpofe of future reformation. ]

This is the means, and this is enough for the offenders fatisfa&ion: And if the errour be no real and difcerned denyal of any neceflary article of faith, but an undifcerned remote confequential contrariety, with which the profefled holding of that particular neceflary article which they feemto overthrow may Hand, that Church (or perfon) is not to be rejected from Communion, or here-ticated.

For itiftance, If a Church be accufed to be Neflo-rians, or ^Eutychians,'. or Mpnothelites, their anfwer ought to be L Mary is the Mother of Chrifl: who is God, and in that fenfe, of God, but not of the Deity , or as <God j And £ Chrifls Natures , Wills, and operations, are two as difiinQ, but not two as divided. 3 But if they have not fo much ( eaiic ) skill to explain themfelves, but lay ruddy as 'Neftorias Q / wtil not fay that God was two or three months old 2 or as Cyril and Eutychim and Diojcorns

rus ^Chrifls natures were two before the Union, but fnce One and not Two'}, if withal they profefs that they believe Chrifb to be true God and true man in one perfon, and do not deftroy, deny or confound the Godhead and manhood or any other eflential point of faith or religion, they ought not to be hereticated or reje&ed.

$ 8. No Church hath power or duty to deny any other Communion to another Church or per* Ton, but fuch as they had power to grant them. But to remote perfons or Churches, never feen by them ( as in other lands or Countries) they can grant them no Trefential local Communion but only Mental : Therefore they can ejett them from none but mental : They cannot take from them what they never had nor are capable of : But we in London never had local Communion with them of Vienna, Paris, Rome, &c. nor ever faw them. All therefore that they can do is to account thofe Here-ticks or wicked or Apoftates,whom before they accounted good Christians, and to declare that they own them not as fellow Chriftians, and would not communicate with them, did they live among them •, and to warn others that are in danger of them to avoid them , and this not as an act of Government aver them, but of common Chrifti-an duty for the honour of our common religion and in charity to others. The juft renouncing of mental or local Communion by equals, or neighbours, much differs from a Governing commanding excommunication , forbiding other Churches as their fubje&s to communicate with fuch on certain penalties*, which is the ufurpation of popes, Patriarchs and fome others who claim fuch governing power without proof.

% I

C 248 1

CHAP. VIII.

V I. What is neceffary to the Civil Peace and concord of Chriftians , and what is the fart of the Qhrifiian Magiflrate about Religion, as to his promoting or tolerating mens docirmes or practices therein.

§ 1. T^He contentions of the world here callus A to refblve thefe feveral doubts, 1. Who it is that fhouldhave the power of the fword or Magiftracy ? 2. How it is to be ufed towards all men as men in fociety ? 3. How it is to be ufed for the fervice of Chrift and good of the Church? in encouraging fome and tolerating others, and keeping peace among them all ?

$. 2. It is here fuppofed that the fub-jeft is undcrftood, and that we are agreed what the Magiftrates power is, atleaft^re, though not de defmtione vel de nomine : that is, it is the power of Governing by the [word, that is, of making Laws* and judging according to them, and execming them by outward force on mens bodies or efiates. And fb it is contradiftinguithed from the power called Mini-ftcrial, Pajloral, Prieftly or JLcclefiaflical V which is the gathering and guiding of Chriftian Churches by Gods word preached, expounded and applyed. The nature of each and their differences I have formerly opened in a fmall treatile written purpofe. ly or that fubjedl to end the Eraflian controver-fie. (And Bifliop Biljon fully openeth them in his ex-ccileat book ofGhriftiai^ Obedience &c.) The Magiftrate

L *40 J

giftrate hath power forcibly to fefee on offenders cftates and bodies, to imprifon, mutilate, fcourge, ftrike and kill them that deferve it, and to make Laws and judge men unto fuch punifliments, The Mnifiers of Chrifl: or Pallors of the Churches have no fuch power but only to declare Gods Laws to the people, and convert and baptize the wicked unbelievers, and teach them the w T ordand will of Chrifl:, and guide them in publick worfhip, and Communion , and judge who is capable thereof , and to require the people in the name of Chrifl to love and receive the worthy, and to a-void the unworthy, and to refolve the peoples particular doubts, and by perfonal application to pronounce and declare Gods acceptance of penitent believers, and his promife to lave them, and his decree to condemn the ungodly, unbelievers, impenitent and Hypocrites.

$. 3. This difference is commonly acknowledged by the generality of fober Chriftians: But one (chifmatical Writer againft fchifm, will needs call this PaftoralpowxrCWff/w, coercive ^or forcing alfo, though he confefs that it is not a power to touch mens Bodies or eflates •, that fo by calling out all differencing names, he may hide the acknowledged difference of the power, and execution. And his reafon" for this errour^ nomine is, {becaufe, fufpenfwn and excommunication are executed on the involuntary ', and compel thofe that believe the power, and fear them, to obey.2 Where, 1. The word compel contz'ineth the confulion *, compelling the mind by meer argument , being not the compelling by corporal force Vvhich we are fpeaking of: 2. And every man that chideth, reprovcth or threatneth a finner, ufually doth it to the involuntary : And if he believe him and yield, he will obey; And if you argue from

his

his future danger or differing, it is the fear of it that moveth him : But the fear of Gods declared threat-nings, is not the fame as the fear of mans ftripes, impnfonments , unlefsc^c. 3. And excommunication worketh on no mans body further than it work-eth on his confcience to make him a voluntary a-gent. If you denounce damnation againlt him, it moveth him no further than hebelieveth you as applying to him the word of God. If you forbid him to be prefent or take the facrament, and he refufe to obey, you may not forcibly thruft him out, without the Magiftrates confent, but only fuf-pend your own aft of delivery, or depart: If you command the people to avoid him, they will no further obey you than they perceive Gods authority in your words, and are convinc't in Confcience of their duty: And every ferxnon may thus compel men : And all that judge thefentenceunjuft and powerlefs, will defpife it.

£. 4. 1. There are four or five opinions about the polFefTors of this forcing power by the fword or violence : The firft of them that fay, It belongeth to all Magiftrates Chriftian and unchriftUn. The fecond of them that fay, It belongeth only to Chriftian Magiftrates: The third of them that fay, It belongeth to Orthodox Magiftrates or Catholick only and not to Hereticks: The fourth of thofe that fay, that the Judicial fart in cafes of Religion belongeth to the Pope, Prelats or Presbyters, and the executive only to the Magiftrate. The fifth of thofe that fay that both judicial and executive belong to the Pope, Prelats and Priefts: I may add a fixth of them that fay, it is radically in the ' people.

5- 5. 1. As to the firft> it is undoubtedly true., ir you diftinguifli between the Office , Power, and

the

the aptitude of the perfon to perform it. The Office of a Supreme Ruler is the fame in all, but all are not equally capable of performing it. That is, It is the lame as defcribed by Gods command of their performance. As he commandeth infidels to believe and communicate with the Church, but not to communicate before they believe :, fo he commandeth Infidel Princes to believe and to govern the Chriftian affairs : but to govern them as they are capable. The common Laws of nature, juftice and peace among Chriftian fubjetts, an Infidel Prince may and muff: lee executed: The Laws of Chrift revealed fupernaturally, he oijght to underftand, believe and execute : But till he underftand and believe them, he cannot execute them. And therefore wants the difpofition and ability to do what he had command and authority to do }but to do it only in the due manner, to which his fin difableth him: and fo his Power is in him incomplete.

§. 6, I confefs it is a very hard queftion, How an Atheificanbcfaid to have any Governing right from that God whom he denyeth, any more than aConftable from the King from whom by rebellion he revolteth: And alfo fince all power in Heaven and earth is given to Chrift, how an infidel that renounceth him can be faid to be authorized by him. And I can no othervvife refolve it, than by diftinguifhing of a King or ruler, that is fuch [im-pitcher, and one that is fuch but [ecundum quid : 2. One that is tolerated in the place by God the So-veraign, and one that is alfo approved: 3. One that the people are bound to obey only in tmuim for civil order, peace and fafety *, and one that they muff: obey in matffrs of Religion, and whom God •will not condemn as an Ufijrper in part. The cafe

is much the fame as that: How far fubje&s that ar e neceflitatedto live under a Foolifh Prince muft obey him ^ which is, i. So far as it is no wrong to another: 2. So far as is neceflary to the due honour of the office which he poffefleth: 3.So far as is needful to the common peace, order and fafety, and to our own, and to the ends of Government;. But fo as ftill to defire a better, and by juft means to endeavour it, but not by fin, or that which is worfe to the Common-wealth than his Foolifhnefs is,

£. 7. 11. ' m The fame anfwer mutatis mutandis will ferve to the fecond : A Heretick truly fo called or a wicked man, or perfecutor hath radical remote power to all a Princes work * 7 But he hath immediate full power to no more than he can do according to Gods Laws: and in fo much he is to be obeyed , and in nothing that is agaijift them.

§. 8. III. The office of Orthodox Rulers is the fame fundamentally and radically .* But their full neareit Power is greater becaufe their Capacity is greater. But yet even they are never to be obeyed againft the Laws of God, which give them their power and limit it, and are theirs and their fubje&s higheft rule.

$ 9. IV. The Papifts commonly , and many Prelatifts , and fome Presbyterians fay, that about caufes of Herefie, or Church Communion, the Church is to judge and the Prince to execute the Churches judgement. But with great difference*, ibme Presbyterians only fay that riz Magiftrate ought upon the bare judgemyttrof the Church to force the excommunicate perf^From theAflembly if he intrude; And the Independents will fay as

much

much as this: And indeed this is but to keep peace 5 it being due to a family that none intrude againlt their will : feutyet as a Prince or Judge may right a fervant, child or wife, fo may they the excommunicate , when it is proved that they are wronged 7 And therefore may to that end reexamine the caufe.

But other Presbyterians and Diocejans fay that when the Church hath excomunicated a man, the Magiftrate is bound to force him by imprifonment, fines, or corporal penalties to repent and be reconciled ; And the Papifts fay that men judged He-reticks he muft burn or bani(h' which is all falfe, as (hall be proved in the third book.

$. 10. V. The fifth fort hold , that as Mclchi-zedek, and Chrift were both Priefts and Kings , fo it fhould be now: And fome fay ( before confuted ) that every King is the chief Prieft •, and others that the chief Prieft: Ihould be King •, and that the Pope is the univerfal Monarch having both fwords, Spiritual and Corporal : But as to the execution , Bifhops are to obey him in excommunicating He-reticks (that is, his adverfaries) and Kings ia killing or banifhing, otherwilehe maydepofe both Kings and Bifhops : But againft this more in ,due place.

fc 11. VI. As to the Radical power ofthe people I have faid fo much againft it in my Chrifti-an Directory in confutation of Richard Hookers Eccle-fiafiical Policie , that I need to add no more. In my Political Aphorilmes I.more fully opened this. I conclude with the common Chriftian judgment, that the Civil Magiftrate only hath the power of Ruling by the fword,

f. 12. It

jriftrates power is to be itfed towards all men in Common^ I anfwer in fhort, i. All are agreed that the good of the Commonwealth is the end of Government, as the Terminus of a Relation which eflentiateth it: It is not government univocally but equivocally which is not for the common good, really or vi-fibly, intentionally, really or pretendedly.

$. 13. 2. Every true member of the Commonwealth hath a right to a part in this common good ? till he forfeit it. .

$. 14. 3.' Every member hath not "an equall right becaufe all have not equal capacity or worth inefs.

£. 15. 4. It is as hard aqueftion : How far an Atheift or Infidel is a rightful member oi a Commonwealth, as how far fuch a one may be a rightful Governour. And, 1. It is certain that as to obligation he is a fubje&ofGodand man, and bound to obey : as an Atheift King pofTeffing the place is bound to rule well, and linnqth by not doing it; 2. It is certain that as a man, he hath a fundamental conditional right to the priviledges of a good fubjecfi, that is, if he will be fuch a one. 3. A Negative not-knowing God or Chrift, much differeth from a pofitive denying him, rebelling and oppofing : As Catechumens that know not God or Chrift are not Anathematized as deniersand op-pofersare-, becaufe they are teachable, and coming towards the Church,though not of it \ fo in a Christian Commonwealth, fuch are members in a large fenfe, fecundam quid-> and forfeit not their lives , liberties or eftates, but are only candidates as to the rewards and preferments and fpecial priviledges of worthy members, who either rule or have a

voice

t 25s 3

voice in choofing Rulers. But being willing to learn to know God and Chrift, they fhould with love and kindnefs be encouraged and drawn on, 4. But in a Kingdom of fuch as know not God or Chrift they mnfthave rule and priviledgesbecaufe there are no fitter to have them : But fuch a Kingdom is to God nootherwife his fubje&s than fuch a perfon before deferibed is. 5. But thofe that after fufficient inftru&ion deny and oppofe God as God, do forfeit the protection and common liberty of fubjedts in a Kingdom, that confef feth God-, and thofe that deny Chrift in aChrifti-an Kingdom and oppofe him as Chrift, do forfeit the Common protection of Chriftian fubjeds: But wife rtiferi think that becaufe the Deity is ofNa-tural Revelation by all Gods works to all men as men , and Chrift only of fupernatural revelation by the Gofpel. and the work of faith more difficult, therefore the oppofers of a Deity, forfeit their lives'if-they continue obftinate:, but the enemies of Chtiftonly forfeit their place in a Chriftian Commonwealth and fhould be banifhed if obftinate: As the meer ignorance of him, keepeth fuch out of the Church till they believe: But then denying or op-pofing Chrift defervetiv ejection with anathema.

£. 16. 5. All men then muft by the 'Magiftrate be ufed as men according to their natures, and not as bruits, and therefore muft be inftru&ed and ruled by Laws of reafon, and led towards Chri-ftianity and the hopes of future felicity: And if they fin againft the Law's of humanity, they fo far forfeit the priviledges of humanity *, or are to be punilhed as the ends of the fociety require.

§j] 17. III. To the third queftion, how Magi-gifixacie ( or the fword or forcing power ) is to

be

C 256 ]

be ufedj for Chriftandfor his Church, and on Chriftians as fitch*) who is to be rewarded, punifhed or tolerated for the Churches Vnity and edification and prefcrvation. I anfwer, I. In general •, Men Ihould be ufed as men 5 Chriftians as Chriftians: The weak as weak•, The ftrong as ftrong, and the eminently wife and good as fuch : The criminal as criminal. And all this with chief refped to the laws of God and the common good*

£. 18. II. More particularly, 1. Negatively : 1. The Magiftrate cannot make men Believers by thefword: He cannot make the ignorant wife, nor the v\ icked godly at the heart.

§. 19. 2. He ought not to force men to lie, by profefling themfelves to be what they are. not, or to know or believe or do what they do not: Therefore he may not make a Law that All men (hall be compiled to profefs themfelves Chriftians, j>r Godly perfons^ or any that are not fuch indeed ^ And, therefore none mult be compelled to it , becaufe no man knoweth who are fuch : but every man mull be the voluntary profeflbr of his own faith and piety.

0. 20. 3. He ought not to force the weak to profefs that they are ftrong, or know or believe more than they do: either to profefs thofe meafures of wifdom, thofe Articles of faith that are not ef-fentials, or thofe meafures of affedion or pradice which are proper to ftrong Chriftians: And for not profefling fuch things , or Covenanting accordingly he may not deny them any priviledges belonging to Chriftians as fuch, but only fuch as are proper to wifer and ftronger Chriftians.

§. 21. 4. Princes and other Magiftrates may not make themfelves the Lidors or executioners to the

Clfergyv

Ctergie, to punifh men with fines, imprifonment 9 banilhmcnt or death co nomine becaufe they Hand

xcommunicateby the Clergy, without trying whether it was rightly or wrongfully done, and whether the crime be fuch as fhould be Jo punifhed by them. Excommunication if juft is it felt a dreadful punifh-.nent,& no man is to be punifhed for being punifhed.'

fit be for not ttfintingfiJUt muftjfirft be lure that it >vas a crime: i. And that God hath appointed this bay to force men to repentance : 5. And that fuch forced repentance muft go for true.

But when the excommunication is unjuft, the Ma-l^iftrate muft not fecond it with oppreflion : It is :nongh to be lb much wronged by the Clergy, more liould not be added for that cauie, nor muiUheMa-*iftrate fuppofe the Clergy to be unerring, and fo ay by the perfon of a Judge himfelf and become the Hind executioner of their fentence.

, $. 22. 11. Affirmatively 7 The Chriftian Magistrates Office is, "QTo promote the common c good of the people, and their falvation, and the f pleafmg and glory of God, by preferving and ; < promoting Piety, Love, Juftice and pea r ce, even ; c mens obedience to all the Laws of God, in Nature tc and Scripture*

§. 23. Therefore asthemeans, 1. He mud promote to his power the due publication or preaching of the Gofpel, and thefubordinate means that are needful thereunto: 2. He muft by juft means reftrain and punifh the grofs violators of Gods Laws*, and muft encourage the obedient and good.

§. 24. Therefore, III. He mult deal differently &ith his fubjecls as they differ/, according to this* common diftribution : They are

,^, r -

o

4

.. p

*-t

§. 25. I. The immies and vfpofers of Chriftiani-ty are, 1. To be wifely and foberly reftrained from any effectual dangerous hindering of it: By moderate means if they are moderate , and by greater ieverity if they be violent and inhumane.

2. As far as obltinacy maketh them uncapable, Light and Love Ihould be ufed to win them with the example of our better lives: In meeknefs ih-ftrufting thofe that oppofe themfelves, if 1 God per-adventure will give them repentance to the acknowledging of the truth, that they may efcape out of the fnareof Satan, 2 Tim. 2. 26.

§. 26. II. The Neglc&crs ofChriftianity are to be inftrufted and excited : And therefore, 1. By perfwafion , 2. or neceflary moderate penalties, conftrained only to Hear w r hat can be faid for it.

§. 27.11 L The feekers or willing candidates are to be clearly aud skillfully and patiently taught ; and encouraged by love.

§. 28. IV. Eminent Chriftiansare to be made the Teachers and Rulers of the reft 7 and to-have praife and bell encouragement.

§. 29. V. The middle fort of Chriftians mult. be governed and inftrudted , with encouragement to grow, and the body of a Chriftian .Commonwealth well ordered will be mod of fuch.

§. 3 o.V I.The ignorant, faulty and weak muft be pityed and gently ufed, but as children, under more teaching, reftraint and neceflary rebukes, than better men. S 2 S. 31. VII.

C 263 3

§. 3 i. VII. Thofe that are not yet entred in-. to any particular Churches Communion, under any known particular Pallor, if neceflarily fuch (as perfons that have no dwelling, but wander up and down, as Pedlars '&€.) are tobepityed and (offered, if we cannot help them to better. Thofe that being baptized only into the univei ial Church ( as wanderers children &c. ) and are not come to knowledge ordefirey fliould be taught, andperfwad-ed into Church order as a fecond fort of Catechumens: Thofe that are hin^red by the diforder or perfecution of the place and times, muft be pityed and patiently born with.

fi 32. VII I. Thofe that feparate from one or other particular Churches, if by fome great crime, and abufe mult be ufed according to their fault as is after (hewed about Prattice : But if either by tolerable weaknefs, or outward ncceflity they depart but from o-ae Churchy they muft be received into others: If from all particular Churches (as fome called Seekers) and not from the univerfal, they muft be ufed as the feventh fort (thofe not yet entred. J

§.33.1 X.Thofe that are caft out nnjuftiy muft be pityed and allowed entrance into another Church : Thofe that are caft out juftly muft 1. remain under that penalty and flianie till they repent-, 2. And alfo be further ufed according, to their crime } whether murder, fornication.theft^perjury^c.as the Law pu-nifheth fuch offenders: If itbeior Infidelity orApo ftalle , they muft be ufed as the Churches defertcrs or adverfaries, as aforefaid, and reftrained from oppolmg it.

§. 34. X.

$. 34. X. The Papifts fliould beufed as men and as the faultier and wcakci fortofChrillians, but f:> as, 1. May fecure Princes from being »n fubjefted to a foreign llfhrper or being abufed by him or his Agents-, and as may fecure the people from the efficacy of their laws, forburning r killing and exterminating them : 2. And fo as they may be foberly rcftrained from fuch feducing and hurting the fouls of others as is after proved to be Intolerable.

$. 35. XI, Diocefans that are as Arch-Btfxps and deftroy not Parilh Churches, Epifccpacy and Discipline , are to be numbred either with die Promoted or Tolerated party as they are taken by the Rulers for the Beft or fecond. But thofe that would unchurch fitrijh Churches and make them but Chapels, and.fetuponly one tribunal for the Difcipline of many hundred Pari^es, and thereby make Difc'ipli?/e Im-poffible, and deprive particular Churches of the Rights given ihembjtbc fpirit of Chrift in his Apbftles, or would fiknce and penecutc faithful Minifters , or opprefs the flocks, fliould be ixftrained from fucji abufe and Tyranny by the Prince.

£. 36. XII. The very fame I fay of the Synods and ClafTes of Presbyters, whether provincial or national.

0. 37. XIII. Churches are not to be diicounte-nanced meerly becaufe they are lb independent, as not to be over and under each other in a regimental way , no more than Scholes of Grammer or phi-lofopy or other fciences or arts : But the Magistrate mult make them Dependent on him as his go-

S j verned

verned fubjetts •, and mult exhort them to thai dependence on each other as is neceflary to their mutual help and peace, and moderatelyurge them hereto for Religion fake.

$. 38. XIV. Adverfc, contentions, militate Churches, mult be reftrained from abufmg one another, and deftroying Chriftian Love and peace: And Juftices of the peace fhould keep peace among them and correct railers, flanderers and peace-breakers.

£. 39. XV. But the main care: concerneth pra-Bice ; And here the found in faith-, the Charitable, the peaceable -'and ofgoodConverfation, fhould be promoted, praifed and maintained, with fpecial favour and approbation.

§. 40. XVI. The meerly Tolerable ( as to Dottrine, Charity and converfation ) ihould be defended and kept in peace.

$. 41. XVII. The Intolerable mult be fuppref-fed or reftrained according to the quality of their offence.

§. 42. To thefe great ends ( as Campanella .would have every Sovereign to have three forts of Councils under him, One for Learning and Religion, another for Civil affairs and another for War, fo) it may be wifhed however that the Prince have a Council that Ihall fpecially take care of Religion and the neceffary fahferxknt learning : And that there be drawn up tl>ree feveral Catalogues or Layvsfor thefe various ranks of Chriltians : That is,

I. The

I. The foredefcribcd necclfary parts of Chri-ftianity and Communion, (the Baptifmal Covenant, Creed , Lords Prayer 2nd the Eilentials of Miniftry and Communion) which all Tolerated Minifters (hall fisbferibe to or profefs, having alfo Teftimonials of their competent Abilities , Piety and peaceablenefs.

II. Some of the great This fceond may befpar-

f fort of imrds added, e A d > . ,f .*g th ' rd r be ?*} done -. * , r i ^\-l Ami lnftead of both may

[ that are needful, plain wU be a C2ta!ogue of do J _

I and Certain , and there- ftrines erroneous or doubr-

: fore it is beft in the very fal w bich none (hall preach \ words of Scripture which ' or Pf°P a g*e, of which after, all agree to, and this to be confented to by the approved and preferred Minifters, who (hall have the , Temple^ andpublick countenance and maintenance^

11 I. A Catalogue of Doctrines of fo great ufe . as that none be fuftered to Preach or privately 1 difpute againft them-, And a Catalogue of fins, which none may commir.And thofe that break either of thefe Lavvs,and fubferibe not to the Eilentials firft mentioned to be judged Intolerable (till reformedjm the Miniftry. Who fhall be judged Intolerable in the Commonwealth, the firft rank of enemies here confidered fneweth. And what private members fhall be Tolerated in the Churches may be gathered from what is faid, viz.. Thofe that joyn with the Tolerated Minifters, and violate not this laft Prohibiting Law, by incorrigible oppofition to the Truth here intimated, or by wicked or unpeace-able behaviour.

§. 43. It is here fuppofed that the Catalogue inv pofed on the Approved maintained Minifters be not of too many things, nor of any, but great S4

and fare : And they that will nfceds ftretch it to the utmoft of plain and certain truths, need no other Catalogue of the third rank: And were it not that men are very inclinable to overdo in rigor againft diflenters, I fhould rather leave out the third Cata- I logue•, And that which the Tolerated be forbidden to Preach againft, Ihouldbebutthefame Catalogue j which the Approved muft fubfcribe, and fp two will jbc enough, fo be it that all unpeaceable preaching as to the manner be reftrainedby the Juftices of peace.

£. 44. This rule the antient Churches followed: and when they fupprefled the intolerable herefies, they tolerated theNovatians even in Conftantino-pk : And the worft Bifnops were moft againft their toleration (as Neflorius and fuch like) , apd the beft dealt gentlieft and lovingly with them, and thereby did more for the 'peace of the Church than the overdoers. The Lordly turbulency of Tbeophihis and Cyril with Epiphanies filly paffion, fet all on a flame againft Chryfofiome and his Joanni-tes, which the wifdom and peace of tvyopeaceable Patriarchs foon quenched.

£. 45. That the Integrals to be fubfcribed by the Approved Ministers be not toq many, is requi-fite, 1. Becaufe it is not many things that are nece£ iary to be preached :Readthe preachings or dodtrine of Cltrift and his Apoftles, and you may foon fee this : And they need to fubfcribe no more than they need to preach. 2. Becaufe elfe overdoing Will be undoing ? and unavoidable diflent will caufe divifions and diftra&ions.

And for the fame reafon it fhould be written if poflible in the very words of Scripture , which though fonie deride, is of great moment: Becaufe nothing more tcndeth to avoid divifion by-dilTent: •for all arc agreed dfthc truth of the Scripture,

and

C 265 1

and even they that underftand not the words con -fefs them to be true, and take not the liberty to except againft them as they will againft the words of fallible men. The objections againft this are anfw ered after.

§. 4.6. Penalties muft not be equal, as offences are not equal : As the ^prm^ are not ejettedlor every fault, fo the Tolerated are not to bzfilenced for every fault. A prophase fwearer payeth twelve pence an oath: And fome faults of ^preachers are not worfe: Cut lbme are fo great at firft, and others by the addition of impenitencie and incorrigiblenefs, as that they forfeit their Toleration.

§. 47. Thofe are to be accounted Intolerable who do more hurt than good, and whofefilencing and fuppreffion will do more good than harm. All men are faulty and do fome barm: And few are fo bad as to do no good: But that which prevailed^ muft prevail in the judgement of the Ma-giftrate. And yet when the fuppreffion of a hurtful perfon will do by accident much more hurt to the Church or Commonwealth than he doth fas it may fall out) he is not to be fo hurtfully fuppreffied.

J. 48. Thofe therefore are intolerable in theMr-mftry , 1. who through ignorance or difability are utterly inefficient for the V ceflary adts of the office ;• and fo will marr and -dif^race the work appointed them, and make Religious exercifes icorned.

• \ Th ° fethat arehereticks in a drift fenfe, that k, that deny any Article of faith or practice ne-cellary to Salvation, or preach that which plainly overtnrowcth it.

3. Thofe that are againft or utterly corrupt any 2? T? ? C r h urch -^er, or of thepublick

worlhipfo corrupted, or that it tendethto more hurt t-ian good to the aflembly. 4 , Thofe

c 266:

4.. thofethat will not profefs the Eflentials of Chriftianity, Miniflry and Church Communion.

5. Thofe that live fuch fcandalous and wicked lives as difgrace the Miniftry, and do more hurt than they do good.

6. Thofe that will notpromife and perform neceffary diligence in the work of the Miniftry which they undertake, but idly negleft the flock.

7. Thofe that by malignity and misapplication of truth, turn their preaching or difcourfe to the reproach of ferious godlinefs, making people think that it is needlefs, or hypocrifie.

8. Thole that will not promife and perform fub* jettion to the fupream Governours of the Kingdom or Republick.

9. Thofe that will not forbear fuch reviling of Tolerable difTenters, as tendeth plainly to deftroy love and peace, and to turn publick afiemblies into ftages of malignant ft rife.

10. Thofe whofe Religion or opinion is for burning , deftroying or exterminating either all dif-fenters, or the innocent or tolerable, while they call them Hereticks •, or that are for the fubje&ing of Kings or States or people to foreign Ufurpers, or for giving fuch a foreign Ufurper power to excommunicate, djepofe,. or murther Kings or temporal Lords, and abfolve their fob-jetts from their Oaths of allegiance, or force them to deftroy or exterminate their innocent or tolerable fubjefts ; and that exempt

the Clergy from iubjeftion to Kings.

<$. 49. The j4pproved,Tolerable and Intolerable thus diftmr;uifned and thus ufedby the Magiftrate, will beft aiifwer the ends and intereft of Chriftianity ,and the Laws of Chnli, and will do as much to preferve

Love,

See more againft the Magiftrates o-verdoing in the third Part.

.ove, Unity and peace as is on earth to be expeftcd vhich all other contrary ways will unavoidably ziolate.

CHAP. IX.

Objeff/o&s anfoered.

J. 1. i.QOme objedt againft any reftraint in Re~ O Ugion, and the countenancing and preferring of one fort before others, and fay that the Magiftrate (hould equally tolerate all, or elfe he will difcontent thofe that are but tolerated, and much more thofe whom he ufeth as intolerable ^ But this is fo unchriftian and unreafonable that I think it needlefs to fay much againft it. Few men that believe there is a God and a life to come, and that religion is mans duty and interefb, can believe that God hath appointed Government for no higher ends than our bodily peace and fafety. If men once believed what divers Popes have written, that the office of the Prieft excelleth the Kings, as far as the foul excelleth the body, and as the Sun excelleth the Stars \ it would caufe religious people to fet as light by Kings, as they do by thefe worldly things which Kings have power over. §. 2. 2. Obj. But each party thinly themfehes in the right , and Kings and Parliaments are fallible, and if they trouble thofe that are in the right , they are fcrfectttors : if ethers , yet they fliall be accounted fo.

Anfw. Being is before Thh^ing : either the King is in the right, or the fiffirers: If they are in the Right, either their caufe is evident and fuch as a

willing

willing diligent petfon may underftand, or not. If it be' clear, the Prince is a perfecutor that troiir bleth them. If it be too hard for him, he is unfit to be an adtive man againlt them \ for he cannot do it in faith and therefore finneth, and may be a perfecutor for ought he knoweth. If he or they be ignorant through wiifulnefs or negligence, it will not excufe them. If their eaufe feem clearly good to them , and clearly bad to him, one of them mull. needs be finfully erroneous •, and it is the erring party that God is againft, who will be the final judge.

. §. $. 3. Obj. Bnt it is a thing that Princes an<x Statesmen are ignorant of : they are not bred up in tht jlndy of Religion: Bifoops and Clergy-men are liker to underhand fitch matter s^ and it is their veork±

Anj. 1. God hath commanded that Kings ai)d all Rulers ftudy his word: As Justices fliQuM know the Kings Laws, the King and they fhould know Gods Laws. It is as truly their office tc Rule by them, as it is the Miniiters to Teach and Guide by them. Government by the Sword and Church Government by the word and Keys are tp beexercifed according to the fame Law of God*,and both have their ufe about caules Ecclefiaftical, b which wc fwear the King to be fupreme as tc that part which is to be done by the fword or corporal force.

2. This objection long ufed by Popes and their Prelates hath been fufficlently confuted by them-felves : Church hiftory putteth us quite pall doubt that it went ill with the Church while the Clergy had all the power of Religion: It hat! been Popes and Prelates and Priefts that have worfe corrupted Religion and dilgracedthe Churcl" and embroiled the world in religious quarrels and

Schifins

Schifms , than ever Emperors and Kings hare done. Thirteen hundred years lamentable experience confuteth fuch thoughts as many have and <is I have fometime been tempted to my felf, how well it would go with the Church if the difpo-ial of all matters ofReligion were rather in the hands of the Bifhops and Clergy, than of Kings and Parliaments. Nay rarely are any Magiftrates fo hot for tperfecution and religious cruelty as the Bifhops land Clergy or thofe that are ftirr'd up by them, againft diflenters-or one another. The doleful devaftations and Schifms about Neftorianifm, Eu-fcychianifm, and fuch like, were caufed more by the Bifhops than the Magiftrates: And though Con-'ftantins and Valens did much againft truth and ipeace, it was by their Clergies inftigation. He that will confider the lives of Conjlamine M. Tbco-■dofms Senior, and Theodofins Junior, Aiaftafms^ <&x. andof CW/w, Otho, the Henries and others ifince in the Weft, will fee how much ado the ■Emperors had to keep the Prelates from Schifms, -and confufions: And he that readeth but the Laws of the Spamft, French and Englifh Kings, will fee •what ado Kings had to keep the Bifhops and Priefte from filthy fornication and utter corruption ot ♦their function.

$.4. 4. Obj. But if Princes meddle with Pa/tors, Preachers and Religion, when far more of them are bad than good, and erroneous than in the right, it wh ftfollow that more good will be hindered by them than evil, and in mofiplaces the befi will be perfumed by them, and the worfi approved and preferred.

Anfw. 1. And was it not fo, and worfe under the Popes and their Prelates ? Let their own hifto-rians judge. 2. Nay it hath been ill Clergymen that haVfc inftigated Princes to do moft of the

tnif

chief to the Church that they have done. 3. Th tells us the calamitous cale of mankind, but nc at all how to help it. 4. This argument fhoul urge Princes to amend, but not to negled thej duty for fear of doing it amifs. By the like argi ment in Mofcovy they have put down preaching faying, Moll: will preach amifs. And others p^ down all praying fave the reading of impofe words, faying that moftelfe will pray amifs. Aqi fo thefe would reltrain Princes from Governin< Bilhops and Preachers and matters Ecclefiaftical layings Elfe they will do moft amifs. 5. But it i fuppofed that Princes have their Councils •, An as they confuk with Lawyers in matters of Law and with Soddiers in matters of War, and witl Phyficions in matters of that profeffion, fo the 1 will confuk with Divines fas they are called ) i matters of Divinity and Religion.

#. 5. Obj. 5. But Religion is to be perfwaded an not forced, which will but make hypocrites.

j4nfi We cannot force men to know or believe and we ought not to force them to lie: But the may be reftrained from doing notorious mil chief, and conftrained to hear that they ma learn.

$. 6. Obj. 6. But that which you thinh^wrongfeen eth right to them, and every mans Conscience is hi Law, and he mufi obey it> and whatfowcr u not c\ faith is fin.

Ar.f. 1. None but the Atheift or irreligious tak all Religion to be uncertain: Man is naturally Anil mal religiofum, made to ferve God in order to fij ture happinefs : And Religion were no Religion : a man could have no fatisfattory notice of it truth.

2. N

2. No mans Confcience is his Law no more than it is the Law of the land. It is but as his eye in reading it, a difccrncr of the Law. And niilfofce isnotdifcerning.

3. No man ought to take evil for good, nor to do evil becaufe he thinketh it good ; but firft to life means for information, and then to judge better, and then to do better.

4. Though whatever is not of faith is fin, yet whatever is of errour is of fin too and not of faith. And we are not for forcing men againfl; their confcience to any thing unneceflary, or any thing which they are uncapable of, but for reftraining them from that mifchief which an erring judgement leavcth them to, and putting them onnecef-fary duty which they can do: fhould they not be forced to feed their children if their Confidences be againft it ? Or to pay their debts, or their taxes, tythes and other dues ?

§. 7. Obj. 7. On the othrr fide frme {and more) mil fay that any toleratien of diverfity in Religion^ especially of Affemblies,is contrary to the unity and harmony which jhould be among Chriftians, and mllcherifj heart-burnings, and caufe differences in the State, and foment feditions and rebellious, no dtfcord having worfe effects than thofe about religion.

Anfw. t. To tell us that men are dark and lelfifh and proud and pafllonate, and therefore contentious, and that this is the calamity that fin hath brought on all the world, is but to tell us what we all muft know: But what's that to the Cure ? All fin, and all difcord is contrary to our defired concord, and is our reproach: But fhall no Turners therefore be endured ? Ye fuffer fools gladly, faith St. Paul, feeing you yourfelves are wife. 2. Will your way of violence make this better or far worfe?

Will

Will men that really have any religion forfake it for fear of any thing that you can do againft them? It is not Religion if it fet not God above man. When they fufFer by you, will. they like you or your opinions the better for hurting them? or the worfe? If ever you let them out of prifon, will they not come out more alienated by exafperati* on ?. If you force the timerous or hypocrites to

"diflemble to favethe flefh, will they not hate you and your dottrine the more as that which foul and body are both opprefied by? And will not their fufferings move companion in the people., and your cruelty alienate thofe that elfe would never have forfakenyou ( what a fhameful thing is it to hear and read mens tragical outcries againft neceflary toleration ( which Chriftianity and humanity plead for ) while they are the caufes of that which they exclaim againft, and are furioufly making it ten- ■ fold worfe ?) If diverfity in Religion be fuchan evil, caufe it not by your unneceflary Laws and Canons, and making engines to tear" the Church in pieces, which by the ancient fimplicity and commanded mutual forbearance would live in fuch a meafure of Love and Peace, as may be here expelled. Are men liker to hate you, or to plot rebellions for being gently ufed as men, or cruelly like Haves or dogs? Nay Haves are freemen in

• comparifon of thofe that are diflenters from the Pope, if he get them in his power. Though it be but for reiufing to deny belief to all mens fenfes, : and confequently to Gods natural revelation. If you can cure all mens errours, do it (but begin at Home). But killing is not curing in the fenfe of S wife Phyficions or Patients. Your way curether-rour as the mm th; t was angry with the Look-ing-glafs for ihewing him his ugly face, did cure

it

C^7* 1 if by breaking it into twenty pieces, and then it fliewed him twenty ugly faces for one.

TherQ ai;e no tolerated forts among us here thnt are more accuied by all for feditioufneis and rebellion when they once got fome feeming ftf ength, than the Anabaptifts and the people called the fifth Monarchy men. But have they ever feven at Munfier) made any fuch horrid daughters in the world as the great enemies of Toleration have done? Did they ever murder 200000 people that lived peaceably at once, as the Irijh Papifts did ? Or forty thoufand if not ( as fome fay ) twice as many, as they did at the French Maffacre ? Or fo many thoufands if not millions ( fay fome) as were kill'd of the Alingenfes and Waldenfes in France, Fiedmo?it, Italy, Germany*. &c. Or did they ever ufe Christians as the Inqnifition hath done ? Or did they ever ufe Emperors as Henry the fourth and fifth, and/vr-iertck^ were ufed ? Or kill two Kings fucceffively, is Henry the third and Henry the fourth df France A/ere killed.

Nay did ever the Novatians, yea or the furious 5 relatical Donatifts make fuch bloody work as hath )een made by Bifhops, Councils and Emperors or the fupprelTing of difTenters t What hath )een done at Alexandria, Antioch, Ccnftantinople? femfalcm, Rome, I have elfewhere (hewed. The ate publifher of his travels in Egypt ( Vanejlup a loman, they fay a Jefuite) tells us that Egypt is leprived of her ancient fort of inhabitants, defrayed for following Diofcorus, and that Juflinian :illed no Iefs than two hundred thoufand of them. believe not his number. But if this be true, he tyrannical hereticaters are the Pikes in the ; )ond, and a far more bloody and devouring fort of nen, than molt of thofe that they deftroy asintole-iabfe. T 3- Buc

3. But it is'not yet divers Religions that is the fubjeft in difpute: every different opinion orpra-dice, or diverfity in foffie frnall point in Religion, is not a divers Religion. He knoweth not what Religion is that thinketh that there are as many different Religion's as there are controverfies among religious pcribns. In a word, Bear a little or you mtrft bear more.

5$. 8. Obj. 8. But the tolerated will feducethe ig* nor ant ^ and poifon Souls : And therefore are no more to be tolerated than murderers, fouls being more pre-ciom than bodies.

s-lvfw. 1. Who have poifoned the Church and fouls with more errors and more palpable; than the Pa< pilis who are molt againft Toleration ? 2. The incerly Tolerated being ditcountenanced by Authority, have lefs advantage to deceive men than the Approved if as erroneous. $, We plead for retraining men from poifoning fouls by dangerous do ftrincs, and not for tolerating that. But every dif ienter or miftaking perfon is not fuch a poifone? of fouls. 4. The Tolerated {peaking in publickan more refponftblc and more eafily conviftedof then fault, than thole that doit fecretly where then are no witnetles \ And this your violence canno hinder. 5. As their errors wili be openly known ; io you have advantage openly to confute them* ant; to keep the people right.

\\ 9. Obj. y. But dtffcraing teachers mil ptnfay wfo , the Approved Teachers fay, and hinder their Work, afi\ jlcal the hearts of the people from them y and make then calling burdenfome io them.

Affw. 1. They are to be retrained from prcachisj apinltany great fnre necefiary do&rine or pra&io

2. Chriffc never fent out his Minifters with fufpoftion that none told contradiftthenij b\

wil

with that light and ftrength which which was to overcome contradiction. Do you fo debafe and difgrace your felves and your religion, as to think or fay that: it cannot profper if any be but fullered to fpetft againft you ?

3 jJDoth the work of Chrift afford you no more comfort, than {hall leave you thus burdened if any will but gainfay yon t How unlike Chrifts .Miniftcrs or Chriftians do you fpeak?

4. Have not you that have found doctrine, Gods promife, the Rulers countenance, maintenance and honour, much more to fupport you, than they that are fuppofed to have none of thefe ?

5. If you tolerate not tlicir open preaching, their fecrct endeavours, and your feemmg cruelty together, will alienate more from you, and make you not only neglected but abhorred.

$. 10. Obj. 10. The number of the erroneous iri/I ivcretfe by a toleration.

A'ifw. And the number of the ungodly that will fay, fwear, or do anything for worldly refpefts, will increafe by your miftaken way of fuppreffing them. 2. It is better that tolerated honeft Chrifti-ans erring in tolerable cafes do increafe, than that they be banifhed or deftroyed, and a worldly Bjfi-niftry thereby life up, abhorred by the religions and heading the malignant and prophage agauUfc fcrious piety.

3. Violence and Tyranny again ft good men for tolerable error, hath already increafed that fame ferror more than wifer means would have done, and hath introduced worfe.

4. We have found where I lived ( in tyontjjfcr-I flrire and the neighbouring Counties, Warmchjhrrci

ISufordjJjire and Shropshire} in the late times of liberty in Religion, that an unanimous * humble ,! T 2 able,

able, diligent Miniflry frequently and lovingly confulting and all agreeing, did more effectually lup-prefs herelie , error and fchifm, than violence ever did or would have done. The next Parifh to me had, a grave, learned, fober Anabaptift, R, ofD. that had great advantages •, and yet almoft|ll our flocks were kept from the infe&ion : In my own Charge(a great Parifh of many thoufand fouls) where I was above j 4. years, we had no one feparateaf-iembly, nor one feftaiy that I remember, favetwo Or three apoftate Infidels ( or Socinians ) and two or three Papifts. A faithful agreeing Miniflry with the advantage of a good caufe, we found fjfficient to fhame all the Sedaries, and fruftrate moft of their endeavours, and to keep the people unanimous and right.

§. 11. Obj. 11. If every one that will may fet up for a preacher and gather a congregation , or tf the ignorant people jhall all choofe their own Teachers, we fljall have ignorance , error and confiifion.

Anfw. u I told you that every one that will may not turn preacher. The Tolerated are to pafs their proper tryal as well as the Approved, before they receive their Toleration.

2. The Churches commonly chofe their own Bt&ops or Pallors for near a thoufand years after Chrift, or had a Negative confenting voice at leafl: And many Canons did confirm it, yea and decrees of the Popes themfelves: yea when the Popes and Emperours in Germany ( the Henries &c. ) ftrove about the inverting power, it was yet granted that the people fliould have their electing or free con-rfenting power continued. And no man can be Really their Pallor till they confent: And your contra-ryconrfe will make worfe work.

3. Ojr

3. Oar way is of all other the fafeftj Two or three locks keep the Churches treafure iafelh We fay, none fhall be approved but by three parties confent, nor Tolerated but by two or three." The Ordainers are to content to him as 3/t$*ifier 3 to$ the people as their Minifter ', and the Magiftratc as a Tolerated Mini ; fter : or if any unordained be tolerated-(which I determine notj at leatt the People and the Ruler muft confent, and that upon a juft tdcimonial of his ability, Piety and fitnefs for fuch toleration.

4. And yet we ipeak this but of Paftors j not denying but Teachers, and Catechixxrs maybe .im-pofed on children/infidels, and others that are not in Communion with any particularChurch.

§. 12. Obj. 12. Ten would have the Church Arti-. cles , at leafi for the Tolerated, in Scripture phrafe : And what's the phrafe without the right fence t How eafily may Hereticks creep in under Juch phrafes as federal men put federal fences on?

Anfw. 1. Is there not Truth enough in all, the Bible in intelligible words neceflary to falvatioa and Church Communion ? Is the Scripture as inefficient as the Papifts make it, without their fug* plemental Traditions or Decrees ? And had not the Holy Gholt skill to {peak even things neceilary in ■ tolerable intelligible phrale ? who are they that are wifer to reform it?

2. Almoft all words are ambiguous and may be diverfly underftood: your own invented expositions will be as liable to be wreftcd by Hereticks as , the Scripture. It is ridiculous preemption to. talk of making any Law 7 , profeifion or Articles that a falfeHeretickniaynoc fubferibeto. 3. But there is another remedy againft them: while they ccn~ veal their hcrefie, $ey arenp Heretich in the judg-ment of the Church. Non aj>p*rcre here is as net? eft,

T 3 when

tshen tlicy divulge it, the judicatures mull correft them. Its vanity to dream that the Law is faulty as long as it is but fuch as men can brea!^: or that any Lavy can be made which none can break: But as they break them, they are to be judged. 4. And we mull not rack and divide the good, for tear of fuch letting in the bad. 1 The Churches Concord and peace is of moreiegard than the keeping out of feme fecret Here tick : yea of old lie was not called a Heretick that did not fepa-rate from the Church. All good men agree to the word of God, but all will nof agree to every word of yours,

f. 13. I conclude, In humane affairs there is nothing without imperfection,weaknefs and incom-njodity: and to pretend the cure of thefe by im-poffibilities, or mifchiefs , is the way of fuch as thefe Thirteen hundred years have been the true khiimaticks and diftra&ers of the Church.

CHAP.

L ^7P J

CHAP. X.

A drMight or fpeclmen offitch Forms as are'before mentioned, for the Approved, and the Tolerated Mimfiers.

$.1. *TTThi$ Chapter fhould have gone before the 1 ninth -.But I thought to pafs it by,left it feeni prefumptuous. But the observation how ordinarily men mifcarry in this work, hath perfwaded me to run the hazard of mens cenfures.

§. 2. I /The form to befubferihed by the Approved Minifiry.

cc JL A. B. do ferioufly as in the %fL form <c fight of God profefs, that as I have common to jii "been in Baptifm devoted by the cbriftians, <c facred' Covenant to God the H^M*; "Father, Son and Holy Ghoft f Mark !*•<*• lC renouncing the Devil , the world and the "fleih, fo far as they are his enemies \ fo I do "unfeignedly Believe in God the Father, Sou " and Holy Ghoft, and confent ftill to that Covenant, in hope of the grace and Glory promiied, " obliging my felf to continue by the helpofthac Cc grace, in Faith^Lpvc andfivcere obedience to the end.

T 4 More

E 280 ]

Heb. 11. 6. 1 Cor. 8.4.

Mac. 28. 19-J6h. 4. 24. Pfal 90. 2. Gen. 17. 1. Heb. 4. 13. Luk. 18. 19. Pfal. 117. 2. Deut. 52.4. „,

Ge. i. Aft. 17. 24. Gen. 1.27. iChron.28.9. Li?k. 10. 27-job. 17.3. Mac. 4.10. & 19. 17. Gen. 3. Rom. 5.12. & 3. 23.

Gen. 2.1 7-

More particular !x

iC §. 3. I. I do unfeignedly Believe 1. u That there is one Only God an u infinite Spirit of Life , underftand-tc ing and will, moll perfectly powcr-" ful, wife and good •, incomprehen-" fibly Three in One, and One ( ef-cc fence) in Three ( called perfons or "fubfiftences by the Church ), the " Father, the Word and the Spirit, of if whom and through whom & to whom "are all things, he being the Creator, cc preferver, Governour, and the ulti-H mate End of all: Our abfolute owner, " our mofl juft Ruler, and our moft f gracious and amiable Father and be-" nefadlor.

cc 2. I believe that this God created u all the world , things invifible and " vifible •, And made man in his ,c own Image, forming a fit Body, and " breathing into it a fpirit of Life, " understanding and will •, fitted and u obliged to know, love and fervehi? " Creator , giving him the inferior ■" Creatures for thisufc, making him " their Owner, their Governour and " their End, under God : But fpecial-cc ly forbidding him to eat of the Tree cc of knowledge, on pain of death.

u 3. The woman being tempted by

itaii, and the man by the woman

ci both fell by wilful fin , from theii

!? Holincfs, Inrioctncy and Happinefs,

L Mi J 4 into a ftate of Privity , Guilt and c < mifery,under the ilavery of the Devil, c ' world and flefh, under Gods vindi-cc ftive Jufticc and the condemnation " of his Law. Whence finful, corrup- £ p | 1# 2t ^ $ ted, guilty and miferable natures are ^ propagated to all mankind : And no <c meer Creature is able to deliver " us.

" £.4.11. I believe that God fo loved " the world,thathegave hisonlySonto j | 0 i,. 4# I4# " be their Saviour: Who being God Joh. /. i\ i 4 *. u and one with the Father, took our f Tim. 2. 5. "Nature, and became man*, being con- jak f -35-" ceived by the Holy Ghoft,born "of the i^i jj"J£ V- Virgin Mary, named Jefus the Chrift •, Heb. 2. 14/ 44 who was perfectly holy, without fin, -Mat. 3. 15. ^fulfilling all righteoufnefs, and being H ^l/\ 2 t' "tempted overcame the Devil and ^ ' 2 \^ " the world, and after a life of humi- j cor.15.V4. $i liation, gave himfelfafacrifice for our Aft. 3. 9/ "fins, by fufTering a curfed death on & 321 -"theCrofs, toranfome us and recon- ^uki'l*' " cile us unto God, and wasbnryed, A(t.o.' 2 fi "and defcended to Hades, and con- Heb r. 25,25. " queririg death, the third day he role" Eph. 1.23, u again:And having fealed the New Cc- R .. c 24 * " venant with his blood, hexominand " • y?.

" ed his Apoftles to preach the Gofpel joh. 5. 22. & *•'- to all the world, and promifed the *7'j i a h 3» ■ " HolyGhofband after forty daiesafcen- . " ded into heaven,where he is God and 4 " man,the glorified Head, over all things "to his Church, all power being given " him in heaven and earth, our prevail-"ing Intercefibr withGod thcFaihcr,

to

L 2*2 J

Luk. 24.47,. " to prefent us & our ferviceacceptable

Mac.28.19,2p «to God, and communicate Gods grace

Mark 16.15, « and mercies unto us-, to Teach us,

1 • U Govern, protect and judge us , and "to lave and blefs andglorifieus.

Joh. 3.1 £. ic ^5-2.By the new Teftament>Cove-

1 joh. 5. ir, "irant or Law of grace, God through

22. u t f ie aforefaid Mediation of Jeius

Joh.i.io,ii, u chMy doth freely give to fallen

Gal. 3.27,28.* a mankind, Himfelf to be their Recon-

& $. 24. u riled God and Father, his Son to be

1 Pet. $.8, 9 " their Saviour, and his holy Spirit to

Tit: 2. 4 i4? 3 " " be theirfandifierand comforter, if

1 Pet. 5. 2i. "they will accordingly believe, and Mat.28.20. "accept the gift, and by faithful to-Heb. 5. 9. <i venant give up themfeivesto him ia

icr.lt it iC tliefe Relations i Repenting of their i€ fins, and contenting to fqrfake the <c Devil, the world and the'flefh fo far u as they arc enemies to God and their a falvation,and iincerely to obey Chrift, "his Laws and his Spirit to the end, u bearing the Crofsand following him " though through fufferiags, that they c f may reign with him in Glory ; Ail u which God will faithfully perform.

Joh. 16. i 3 . « $.6.111.l Believe that God the Holy Eph. 2.20. " S pr t p r0C eeding from the Father,

2 Tim. 2 \T U an( * ^ rom ( 0r k)0 ^ ^ 0n> WaS §* VCI1

' l xl \ <c to the Prophets, Apoftlesand Evan-

Joh.3.^6. # " gelifts, to be their infallible Guide in

Rom. 8. 9 . " poaching and recording the do&rine

Gai.4.6. " of falvation, and to be the great

" witrjefs of Chrift and his truth , by

"his manifold Divine operations.

And

L »j J

" And that he is given to quicken, il- Tic. 3. $, $. " " luininate and landtifie all true be- Kcb.12.14* "lievers, and to fave them from the ko'^.bViI^ " Devil, the world and the flefhes tern- Heb. 5.'9. # " ptations, from (in, and from fpiritu-" al mifery. And that the Holy Scrip-

* tures indited by this Spirit, are to be u believed, loved and obeyed as the u word of God.

u f. 7. 2.1 believe that all who by true 1 cor. n. " Confent are devoted to God in the Mar, 16.16. ic forefaid Baptifmal Covenant, and fo J oh - »• *}***• " continue, are one fanftified Church or Ephi 4 ' r **V

* Body of Chrifl, and have Communion Rom.8.1. tc in the fame fpirit of faith and Love, Aft.25.18.

" and have forgivenefs of their fins*,and Ro™-j4-& i * "having one God, one Chrifl;, one lThef -5-^r "•fpirit, one faith, one Baptifm, and Rom. 16.1** -"wie Hope of Heavenly Glory, are 17.

" bound to keep this unity of the fpi- Joh.i$.i. to cc rit in the bond of peace, in the Do- p ^ T 10 ' "iftrine, worfliip, order and converfa- ^^'7.21*22. ' c tion and mutual helps, which Chrifl; 1 cu 7.14.' " hath by himfelf or his Apoftles com- Rom. 11- 17. "manded, avoiding uncharitable con- GaI -3 f i?»?7> u tentions,divifions, injuries andoffen-" ces. And that the Baptized Covenan-;c ters and external Profeilbrs of the u forefaid Covenant confent are the vi-u fibJe Church univerfal, and fuch as H we mull have outward Communion u wi«h, though only the fincere belie-" vers and confenters fhall be faved. Joh. 12. 26. " f 8. 3.I believe that at death the 2 Cor '5- «>*i a fpirits of the juftified go to happinefs Aft 8 '

£ with Chrift, and the fouls of the wick- A a # l ' 7 ; t u

"ed

aThef.i. 7,8. Joh.$. 28,29. Mar. 25.46. Matth. 13.

10,1 r. Rev. 22.

. C 2S4 1 u cd to mifcr y. And that at the end of u this world, Chrift will come in glo-" ry, and will raife the bodies of all "men from death, and will judge all cc according to their works : An<J " that the Righteous fhall go into ever-c< lafting life, where being perfe&ed <L themfelves, they fhall fee God, and u perfectly love and praife him in Joy, "with Chrift and all the Glorified a Church: And that the reft (hall go ct into everlafting punifhment, where <c their worm never dyeth and their fire is never quenched.

cc

11. Confent tyd Ve/ire.

Rom. 12.1. Joh.i.u, 12. Dew. 10.1 z. Rom. 8. 8. Heb. ii.Sc 12.28, 29. Ifa. 56. 4, 5. <^$S-2,3 ; 4 5 6.

Rev. 22, 17.

Luk. 14. 26,

29.

2Pet.3.u 3 i2.

1 Vet. 1.4, 5-

2 Pet. 1. 3^4. Tic. i. 3, 4. Mat. 7. 5.:

£.9, II. A SI Believe thus in God, the

-"> Father,Son and Holy Ghoft,

according to the Sacred Scriptures,

and the Creeds and conftant Profeffiort of the univerfal Chriftian Church, fo I do unfeignedly continue to give up my felf prefently, abfolutely and refol-vedly, to this God my Creator, Redeemer and San&ifier, according to the Covenant of grace: that 1 may be rcllgned to the will of God my Owner, and obey the will of God my Ruler, and pleafe and reft in the Will and Love of God my Father, the Chiefeft End and Infinite Good: And renouncing all Idols and enemies of God and this his Covenant, I content though with the Crofs to follow Chrift rhe Captain of my Salvation to the death, defiring fill more of th^ Love of the Father, the Grace of the Son, and the

Com-

rommunion of the Holy Spirit, aim joping for the promifed Glory, All vhieh I pray for according to that >rayer which Chrifl: hath left to be the umniary Dire&ory of our defires: 3ur Father which art in heaven, &c.

J. 10.111. A Ccording to the forefaid z 11# lattice. JTjL Belief and Confent, As Aft! 27. 23." God hath obliged me, I do by Cove- PC 73.25,2^. &ant oblige my felf, by the help of D ^10 - ,2 -his Grace, fincerely to obey this God, 2 ^ on * 2C# my Creator, Redeemer and Sandificr, 2 Cor. 5.8,^ according to the Law of nature, fum- Mae.$. 17,18, med up in the two Great Commands, *9-of Loving God with all our hearts, and J 0 ^ 5 ; I0,I2 > our neighbours as our felves ; and in j 0 . 1$. 7. the Ten Commandments as the Law 1 )*.$.2o,2F* of Chrift explained by him, with his Mac. 4-9,10. fuperadded precepts and inftitutions: ^^*A?* By all which I am bound, to take God ^ io ^ # ^ 1 only for my God, by believing, fear- ^89.7. ing, trufting, loving and obeying him:, a Tim. 3^4. To avoid all Idolatry of mind and bo- l ^ II#2 ^ dy : To worfliip God according to his pf a i. V19.97. Law, by learning and meditating on Jam. 4.12. his word , by believing-holy fervent- £^;?fjf* prayer, thanklgiving and praife, and the holy ufe of the Sacrament of his Body and Blood : I mult reverently and holily ufe his name, and not by perjury or otherwife profane it: I muft keep holy the Lords day, efpecially in holy Communion with the Christian Allerablies, in the publick worfliip of

GocT,

Rev. 1.10.

f

Rom. 13.. Col. 3. 20. Deut. 27. 16. Rom. 12. ip, * 20. 2 Sara. 23.3. Rom.i 3.9,10. Luk. 18- 2c. Mat. $.44,45. 1 Jo.3.i5,i<5. Eph.$.3,4,$. 1 Thef. 4, 6. Lev. 19.11. Pro v. i?. 5. P&J. 15. 3-jtfat. 19. 19.

*£» 7. 12.

.B.Proptr to Miniflm of tha Qejfti. A A. 20. 20,

jo. 21. 15,163

2 Tim.4. 1,2.

i Tim. 4» 16. fb« 3.2, 3, 4,

<£-4.1,3,1*. & 1 Tim.3.4,

5A *9-2Tim. 1.7,8,

2 Tim. 2. ft*

the end*

God, and thankful commemoration 0! drifts Refurre&ion, and our redemption : I muft if I be a fuperiour, faith fully and holily govern my Inferiours: and as an Inferiour I muft honour anc obey my Parents, Magiftrates, nnc other fuperiours In power over me, I muft: not wrong my neighbour in thought, word or deed 5 in his Sou!, his Body, hisChaftity, Eftate, Right or Propriety} but muft do him all the good I can, and juftly give to all their own, and do as I would be done by, as Loving my neighbour as my felf: According to the Decalogue, God fpake all thefe words faying/ I am the Lord, Urc

§.11.2. A Nd as the fpecial duty of J\ my office as in the Sacred Miniftry, I do Confent and Promife fin-cerely to perform that office for the flock over which I fhall be placed, or whereever I am called to cxercife it; Teaching them the doftrine of the Sacred Scriptures, efpecially the grcateft and moft neceflary parts, which 1 have here profefled, and nothing contrary thereto, fo far as by diligent ftudy I can difcern it: exhorting them to live by faith in love to God and man, and in the joyful hope of heavenly Glory 7 in humility, felf-denial, temperance, patience, juftice, diligence and froic-fulnefs in all good works: To be loyal

£ »0

al and obedient to their fuperiours, « Tim.<5. itf,

teachable to their inftru&OTs, haters Tit , ^ , '[ ft

of finfal divifions and contentions, and , T ^ ^ x V

lovers and followers of peace: To feek 1 5 . #

firft the Kingdom of God and its righ tot. &5$.

teoufnefs, to mortifie the flelh, and not "^ l 3- ■ il

to overloye this world ^ To repent of t^^l^

fin, to refill temptations, to prepare 46,47,48,49.

for death and judgement-, molt care 1 Cor. 9. id,

fully to pleafe, and quietly truft the tothttnd.

will of God: And in the publick ce m^I^Io.

lebration of the Sacraments, and all Mat!i$*ff>9*

the worfhip of God, and Guidance of Ifa. s. 2c.

the flock, the fame word of God fhall 1 ******

be my Rule •, to which alio I will fin 3 ' 4 " cerely endeavour to conform my whole Converfation •, not following after vain-glory, or filthy lucre, or lording

it over the heritage of God, but feek fj ing to pleafe and gtorifie Chrift, in my own and their falvation. •

———*

$.12. A Ndaslcxpedtmypartinthc c . social^

Jljl benefits ot godly and peace- t y to jjffcj able Government, fo I do profeis to #* believe, and promife to teach and Ro l? , / . I5#v praftife accordingly, That there ^28.19. is no power but of God, and that- Rn- 1 Tim.2. ft* lers are Gods Minifters for Good, not =>*• for deftruttion but edification, to be a Ipet 2 * r fcM> terrourto evil doers, and a praifeto I5dI **]?* them that do well : and this under Chrift, to whom is given all Power in heaven and earth : That we muft pray for Kings and all in authority y that

we

h?ebin&i\K we may live a quiet and peaceabte life, in all godlinefs and honefty:

Rom. 13.7.5.

_., , :r lue ^ m au g OUUUCls ana nuneny:

^ > |i That fubjefts muft obey their Rulers

Jam. 3.1,114, in all things lawful belongingto their

i£ \6, 17. office to command ;and not refill, rebel

Jud, 8, a, 10. or ^ c f ec jitious : That they muft give

honour,reverence and tribute to whom-

foever they are due : And all this not

only for fear of man, but in Confci*

ence as hereby obeying God.

The Renunciation,

r A ^ c * as * ^* v ^ t ' Tlls un f e ^g n ^dly profeded my jLjl Belief, my Content andpromifed Practice ^ fo I heartily Renoimce all Do&rines, Defires and Practices contrary to any part of this Profeflion : And if by errour I hold or ihall hold any thing contrary thereto, asfoonas I difcern fuch contrariety 1 will renounce it.

. Efpecially I Renounce Atheifm, Polytheifm and Idolatry of Mind or Body: All Infidelity, Anti-'chriftianity and falfe Chrifts: Profanenefs, ungod-linefs, and malignant enmity to God and Holi-neis: All contempt of Gbds fpirit and his word: All ferving the, Devil, the vforld or the flefh as enemies to God or Holinefs: All felfifhnefs, Pride and hypocrifie, perjury and taking Gods name in vain, fupctftition, profanation of Gods holy day, and contempt of his publick or private worfhip: All Rebellion againft my parents, Prince or other Rulers; All murder, adultery and fornication,

theft

theft and deceit, lying and lalfe witnefs bearing, and all other injury againft the life, health, cliafti-* ty, eitate, or reputation of my neighbour} All finful difcontent with my eftate and coveting that which is anothcrs : And whatever is impious, uncharitable or unjuft; From all thefe I defire to be free.

PArticularly to approve my fidelity to my Rulers, I renounce all dodtrines and practices of Rebellion, (edition or Schifm: I believe not that fubjects nOay take up Arms or ufe any force or confpiracy, to violate the Rights, Authority or Perfons of thole in fiiprcme Power over them i I believe not that by any Laws of God or Man the Bilhop of Rome hath the right of Governing 3lT the world, or all Chriftian Kings and King-domes, nor the King or Kingdome of England, fit particular, in matters fecular or religious • Nor that it is the duty of this Kingdome or the King, to fubjeft themfelves unto him and obey him: Nor that the laid Bithop of Rome hath any true Hthority or right, to impofe oaths on Kings or pther temporal Lords, or othervvile oblige them

1:0 judge their fubjedts to be Hercticks, who deny :he Popes univerfal Supremacy over all die Chur-:hes on earth , or who deny that the univerfal Church hath any Vifible Head but Chrift; or whs relieve that the truly confecrated Bread and Wine n the Sacrament of the Lords Supper remain true Bread and Wine after the Confecration, or that )elieve they are not to be adored as their God, hor the Wine to be denyed to the Laity commu-

iheating: Nor may the Pope oblige Kings or any >thers to exterminate, burn or kill or punilh any fuch U as

C 290 3

as hereticks, nor excommunicate Kings or tempo, ral Lords for not doing it •, nor depofe there ^being excommunicated, nor give their Kingdomes or Dominions to others, nor authorize any tc kill them, or to raife arms againft them, and tc invade their Countreys by hoftility : Nor hath Ik right or authority to forbid Kingdomes or Courr-treys the publick -celebration of Gods worfhip 3 or holy Chriftian Communion \ Nor to oblige any Rulers or others to deftroy any as Hereticta or judge them fuch, becaufe they are fo judged by the Pope or Councils ^ And I believe not that the Clergy are exempted from obedience to the Secular Powers, or from being judged and punifh-edby them^ by any Laws of God, or any valid Laws of man, not made or confented to by the fa id Powers : And I unfeignedly believe that ii any Pope, or Council how great foever do decree, or aflert any of thefe things which I have hereby renounced and difdaimed, or fhall hereafter decree or aflert any of them, they err, and lin againft God in ib doing, and are not to be believed therein, nor do oblige any thereby to obej them. And all this I profefs as in the fight ol God my Judge without fraud or diflimulation k the fincerity of my heart.

THe errours which men flionld be reftrained^ from preaching or propagating are innume rable, and not neccYlary to be all put into a fub-fcribed or profeflcd renunciation, fo they be actually forborn. I will recite part of a Catalogue oJ falfe and doubtful dangerous points, not fit to be published by preachers.

r 291 3

I. Of the nature and adts of God.

1. That God is corporeal or material.

2. That God is eflentially only in Heaven, or in lome finite fpace.

3. TbatGodhathpartsandisdivifible.

4. That God hath the parts or fhape of humane todies, headj face, eyes, hands, feet, &c . property lo called.

5. That God is the Univerfe or whole world, or that he is meerly or properly the foul of the world, as his body;, and fo but a part of the world.

6. That God or anyefTential of God, is really lew, changeable or finite.

7. That God can fuffer hurt, or hath proper real *rief and paflion.

8. That God knoweth not all that hath been^ is^ or will be, and all that is intelligible.

o. That Gods own eflential perfe&ion, good-lefs, and love is not the ultimate and chief objeft >f mans love, to be loved chiefly for himfelf as ! noft amiable, and above our felves and all things xeated* but that he is only or chiefly to be loved i our Benefaftor, or as good to the creature; find fo that man is Gods end, and his own chief

nd ultimate end, and not God mans chief and ultimate end.

10. That God is the firft and chief, or any prober caufe of fin •, or that God doth by efficient demotion as the firft caufe predetermine every

lans mind, will, tongue and members, to every I Drbidden ad that is done, as it is determined to I nd fpecifyed by the objed with all its forbidden iircumftances and modes: and lb to every lie, I erjury, hatred of God and goodnefs, murder, &c. \ nat is committed.

U 2 11. That

11. That God ruleth the world only as an engine by phyfical motion , and doth not rule any free agents by moral means as precepts, prohibitions, promifes, &c. in any a<fts, faving as thefe are parts of his phy fically neceffitating motion.

12. That God may or ever doth lie •, or by his infpiration, or his works of nature or providence, necefiitate innocent perfons defatto, or oblige any as a duty, to believe that which is falfe.

13. That God hath fo committed the affairs of this world to Angels, or any creatures or natural means, as not to mind them, or particularly govern and difpofe of them himfelf.

14. That God is effentially or virtually abfent from the effects which he caufeth.

15. That God hath not power to do any more or otherwiie than he doth, though he would.

16. That Gods will is not the fountain, and the meafure of all created good : or that things are not good becaule they are willed by God.

17. That Gods proper and abfolute will, de-lire arid decree may be difappointed and not come to pals

18. That fomewhat of or in the creature, may be a true or proper caufe of fomewhat ( not only relative, but ) real in God, or make a real change on God.

19. That God hath no vindictive, or punifhing,] and no rewarding juftice.

20. That God may be formally conceived of and comprehended by man, and not only known ana-. logically and as in a-glafs.

.

C ^93 3

11. Of the Bleffcd Divine Trinity.

1. That there are three Gods, or three divine ef-fences or fubftances.

2. That the Trinity are but Three Names of God, or three relations of him to the creature.

3. That they are Three ptrts of God.

4. That the three Perfons are one God only in fpecie, as Abraham, Ifaac and Jacob are One man, becaufe they have but one humane fort of nature.

5. That one perfon in the Trinity is in time or dignity before or after other, or greater or lefs than other.

6. That in the Trinity there are three Fathers, three Sons, or three Holy Ghofts.

7. That the doftrine of the Trinity is contradi &ory or impoffible to be true,

8. That it is unnecefTary to be believed or preached.

9. That there are no Impreflions or notes of the Trinity on the foul of, man, or any other known works of God.

10. That the works of Creation, Redemption or Sandtification are no more eminently or other-wife afcribed in Scripture to any one Pcrfbn in the Trinity than to the other. That Creation is no lotherwife afcribed to the Father, than to the Son and Holy Ghoft, nor Redemption to "the Son, than to the Father and the Holy Ghoft, nor Sandtifica-tion, Confolation and Sealing to the Holy Ghoft, than to the Father and the Son, and fo that they are not hence relatively diftinguilhable to us and by us at all.

U 3 III. Of

'C 29+ li

111. Of the Perfonof Jefus Chrift. i. That Chrift is but a Creature, or not eter , nal •, or not of the fame Divine Effence as is th< Father.

2. That Chrift hath no humane created foul but the Divine nature was to his body inflead of; foul. f

3. Or that a fuperangelical created nature, uni ted to his Divine nature was inftead of a human< foul to his body.

4. That Chrifts body was not derived from th< Virgin Mary, but only pafTed through her, as watei through a Channel.

5. That the iMother of Chrift alone was as mud the caufe of his foul and body, as our Fathers anc Mothers both are of ours.

C. That the Virgin Mary was not the Mother ol him that was God and man.

7. That fhe was the Mother and adual caufe or procreator of the Godhead, and of Chrift as God.

8. Thatjefus Chrift was two Perfons, a Divine and Humane.

9. That he had not two diftinguilhable natures, viz,, the Divine and Humane.

10. That he had not two diftinguilhable under-ftandings, wills, and operations.

11. That the Body of Jefus Chrift was incorruptible in and by its own nature and conftitution, and not only by its' union with the Deity, and by Gods will, decree and prefervation.

12. That he was begotten by Jofefh or fome other man.

13. That

L *9S 3

13. That Chrifts humane nature, foul or body, fuffered no real pain, nor was car abb of fuffer-ingany.

14. That he vrasnotof the line of David after the flefh.

15. That he had original fin, guilt or ?i-tiofity.

16. That Chrift is not now God and man in heaven.

17. That the Glorified Body of Chrift is now

formally flefh and blood, fo called univocally as

ours, having the fame formal

conftitutive eftence *. * s f e r J? e feconHCoun-

o -t-u t> cl i ^ al at Ntct reciting and

18. That every Pneftmaketh approving the former Bread and Wine by the Confe- General council of cration in the Eucharift to be- conflan : which in come no longer Bread and °*5 d, !JP b ^ y c °J" Wine, but the very Body, Flefh &m^dSsdpiiS and B16od of Chrift, or that

God fo maketh it, or the Priefts fpeaking thole words: And fo that all the confecrated Bread and Wine fince Chrifts days till now arc made Chrift's flefh and blood, andyethisflelhand blood no whit increafed.

19. That all believers are by union part of the Natural Perfon of Chrift.

20. That the humane nature of Chrift is now (the Godhead , or is become a proper part of the fecond Perfon in the Trinity as fuch. ( And here prefumptuous men rnuft take great heed of raedling too far: fome Scholaftick Divines fay, It vS errourto fay that Chrifts humane nature is a Van of bis perfon *, becaufe his Perfon was perfefr from eternity, and the Divinity cannot be a Part Df any thing: Others fay that It iserrour to fay :hat the Humane nature is no part of Chrift : And

U 4 fceu

C 2 9 6 ] feeing it is no part of the Divine Eflence, or nature, therefore it is a part of his perfon: Others fay that it is only an Accident of Chrift: fome think that if it were not for fear of the clamours of Ignorant Hereticaters that will call it Neftori-anifm, it were found eft and fafeft to fay, that the word Perfon is equivocal: And that as it is taken for the fecond eternal perfon in the Trinity, the humane nature is no part of it: But as it is taken Relatively for the Perfon of the Mediator, the humane nature is a part. And fo that Chrift hath two perfoQs, but not univocally but equivocally fo called.)

IV. Of the Holy Ghoft and the Holy Scriptures.

i. That the Holy Ghoft is but a creature, or not God of the fame effence with the Father and the Son.

2. That the Holy Ghoft is but the Angelical nature or ipecies; and as the diabolical nature and many Devils are called fingularly [the Devil^} fo the many Angels are called [the Holy Spirit. ]

3. That the Immortal part of man called his Sfirity is the effence of the Holy Ghoft.

4. That the Holy Ghoft as operative on man, is not a valid witnefs of the truth of Chrift and Chri-ftianity in the world.

5. That the Holy Ghoft did not impregnate the Virgin Mary, or that Chrift was not conceived by him.

6. That Adam had not the Holy Ghoft, or true Holinefs.

7. That the Prophets fpake not by the Holy Ghoft ^ Or that their prophecies are of Private interpretation, that is, objectively to be interpreted,

preted, of fuch private perfons and things as they immediately fpake of, and which were but types of Shrift or grace.

8. That the Holy Ghoft in the Prophets was not the Spirit of the Redeemer, and fent by him.

9. That the miracles of Chrift and his Apoftles were not wrought by the Holy Ghoft.

10. That the Holy Ghoft may kt the feal of true uncontrolled miracles to a lie.

n. That the Canonical Scriptures were not indited by the Holy Ghoft, as infallible records of the Divine will.

12. That they are but for a time, till a per-fefter Law is made, called, Q The Law of the Sprit. 2

13. That they are imperfeft without the fupple-ment of Roman Tradition, as part of the Rule qf faith and life.

14. That they were but occafional writings, never intended for the univerfal law or rule of faith and holy living.

j 5. That there are in the true original, as they came from the Apoftles, fome errours.

16. That in the pre fent received Originals there is any errour inconliftent with true faving faith and pradice.

17. That we are not bound to believe the Holy Scriptures to be Gods word, but by the authoritative propofal of the Church of Rome, that is, A general Council fubjeft to the Pope, or called or approved by him as authorized thereto by Chrift : or that we muft believe that the Pope or Council are authorized by Chrift, before we are bound to believe in Chrift himfelf.

18. That

i-8. That the Scriptures are not intelligible in neceflary things, till the Church, Council, Pope or Fathers expound them to us.

19. That the Scriptures have no fuch imprefs or excellency, by which they manifeft themfelves to be of God, fuppofing neceflary conveyance and mi* nifterial explication.

20. That we muft not underftand [any text of Scripture, but as the confent of ancient Fathers expounded! it.

21. That the Spirit now given to Popes, Councils , or to individual Christians is as much the Rule of faith and life, as the holy Scriptures: or that the Spirit is not given now to us only to teach us to underftand, believe, love and praftife Gods word indited by the more eminent infpiration of the Apoftles and Prophets, but alfo to inlpire us as infallibly to know more than is revealed in the Scripture, and that as needful to Salvation: Or that it is not fo much the Spirit extraordinarily infpiring the Apoftles, as the Spirit as infpiring ourfelves, which is every mans rule of faith and life.

22. Tnat the Light which is in Heathens, Infidels , and all men, is this Spirit, and fufficient Rule.

23. That men muft believe the Scripture without reafon for their believing it: or muft believe it to be Gods word without feeking any proof that it is his word.

24. That it is meritorious to believe the Scripture to be Gods word, without knowing any proof or reafon of it, this being an infuied faith, and proof making it but acquired.

25. That we muft believe Gods word no further than we have evidence of truth from the nature of the matter revealed.

26. That

26. That Mahomet is the Paraclet prcmifcclby Chrift.

V. Of the Creation.

i. That this world was from eternity, and not made in time.

* 2. That an evil God made this earth, or a middle God between the perfed God and the evil one ( As old Hereticks varioufly fpake. )

3. Or that fuch an evil, or middle God made the body of man.

4. Or that fuch an evil, or middle agent made the woman.

5. That God made fin, and death and difcrder before fin deferved them.

6. That when God had made this world, he left it to the Government of certain Angels, who fell and neceffitated man to fall.

! 7. That the World is Gods body, and he the Soul of it, and no more.

8. That the world came by chance, or by a fortuitous conflux of atomes, and was not made by Gods wife and powerful word or a&ion.

9. That there is nothing in the world but matter and motion, and the various fhapes of matter paufed by motion: or at leaft, nothing but God and matter and motion, and its modal effects.

10. That the world is Infinite, as being made by that infinite God, who made it as great and good as he was able, and therefore infinite in his own iimilitude.

VI. Of Angels and Spirits, and Heaven.

1. That men can certainly tell the fpace, number and crder of all the celeftial regions, orbs, or

fpaces,

C 300 3

fpaces, and the number of Angels, or when the firft were made.

2. That this world or earth was made by An-' gels only.

3. That the fallen Angels were neceffitated by God to fin, and to tempt man.

4. That God hath fo left to Angels the Government of this world, as not to govern it himfelf, fave by foch leaving all to their free contingent a-ftion.

5. That all that which fcripture afcribeth to the Holy Ghofl is done only by Angels.

6. That we may know which are our Guardian Angels.

7. That men may choofe their own guardian Angels or fpirits.

8. That we mult pray to Angels though we fee them not or have no fpecial notice when they hear us.

9. .That Angels lulted after women and begat Giants of them before the deluge.

10. That they fight with each other for the government of the Kingdoms of this world •, ( even the good Angels among themfelves.)

VII. Of Man, as man, in his nature and firft ftate.

1. That mans foul is God, or part of God.

2. Or is only apart or ad of an univerfal foul of the world, and is no fingular or individual fub-ftance in each one.

3. That the foul is but a quality, motion or action of a higher agent.

4. That the foul is mortal and dieth with the body } being either annihilated, or afleep^ or funk into ameer potentta? or hath no knowledge, will,

fenfe

fenfe or a&ion 7 or is fwallowed up in the universal foul fo as to lofe its proper or numerical ex-iltence.

5. That mans foul is of the lame fpecies as the bruits.

6. That mans fpirit only is immortal and continued! after death, but not his foul.

7. That mans foul or fpirit was from eternity.

8. That it was made before this earth, and finned in a former body, and was thruft for punifliment into this body and world.

9. That the fouls departed of men, are fent back into beafts, or at lead into other men, and fo are oft born.

10. That mens fouls are fallen Angels.

11. That Adams foul was made firft male and female before it was incorporate.

12. That Adams body was the cloathing that God made him after he finned , having no body before.

13. That neither foul nor body was made after Gods image ( as Eptphanim ill affirmeth ).

14. That mans Vital faculty, Intellect, and Will, are but accidents of his foul.

15. That the foul is moved but as an engine by an extrinfick caufe, and hath not any Eflential felf-movingform or power.

16. That no man can do more orlefs or other-wife than he doth, becaufe God as the firft mover neceffitateth all his a&ions.

17. That the will hath no habits, but a meer power and liberty.

18. That Adam and Eve had no holinefs, or holy inclination to love God as God and to obey him, but a meer neutral poffibility.

19. That

i p. That Adam had not help or ftrength fuf-cient, or necefiary power to have forborn his firlt fin.

> 20. That man was made only to be an inhabitant of earth, as Angels are of heaven -, and is not capable of an higher habitation.

VIII. Of fin, Orignalandfubfequent.

i. That God is as much the Caule of all fin, as he is of darknefs and fiich other privations: and that he made Adam fin •, or that he irrefiftibly pre-deter mineth every ones will to every forbidden aft which it doth.

2.That the Devil irrefiftibly neceflitated Adam to (In, and fo fome fuperior cauie did the Devils.

3. That fin is not only the occafion of much good, but a proper caufe, andasfuch is decreed, willed and cauled by God.

4. That God made a Covenant with Adam, that if he finned, all that came of him fhould be reputed finners, farther than tl\ey were really feminally in him, and by natural in-being and derivation were partakers of his guilt, and corruptions , and fo that God made them finners by his arbitrary imputation, when naturally they were not fo.

5. That Orginal fin necefiitateth every fin of omiflion or att which ever after folioweth in the world.

6. That fin being a meer privation, all are by nature deprived of all moral good, and fo all are equally evil,and as bad as thofe in hell,notwithftand-ing any thing that the Redeemer hath done to prevent it.

7. That infants have no Original fin •, no guilt of Adams fin, and no finful pravity of nature.

8. That

3. That Infants have no participation of guilt of any nearer parents fin, but Adams only, and God doth notinflift any punilhment on children for their fathers fin, becaufe of their derived guilt by nature.

9. That therefore Infants have no need of a Saviour to fuffer for their fin, nor of a pardon.

1 o. That Infants need not the Holy Ghoft to fanftifie them, by killing any finful pravity or inclination in them.

11. That fin was not the caufe of death.

12. That fin deferveth not hell, or an everlaft-ing puniihment.

I*. Of Redemption and the Covenant of grace made to Adam and Noah.

1. That God made no promife, Covenantor gift of grace to Adam after his fall.

2. That God made the Covenant of grace only to Adam and the eleft, and not to all mankind in him, no not as it is a Conditional Covenant.

$. That all except the eledt, or moft or many at lead are (till under that firft Covenant of In-nocency made with Adam, as prefcribing to them and requiring of them finlefs innocency or perfection as the only condition of their falvaticn :, As if God ftiil faid to finners, I will fave you if you are not finncrs.

4. That the Covenant of Grace was made only to and with Chrift, and no other.

5. That there was and is an eternal Covenant of Redemption made between God the Father and the Son, which is neither Gods Efience, a Divine Pertbn or Decree, but a proper Covenant.

6, That

C 304 3

6. That God gave no grace, pardon or falva-tion by Covenant, till Chrifts incarnation.

7. That the fame faith objectively confidered, was aeceffary to falvation under the firft edition of the Covenant of grace as under the laft, v&. to believe that Jefus the fon of Mary is or muft be the Meffiab , and that he muft die for fin, and rife again and intercede in heaven, and return to raife us and judge the world.

8. That Chrifts Difciples were not in a ftate of juftification till they believed all this.

9. That-all men fhall not be judged as they believed and kept (or brake) the condition of the Covenant in that edition which they were under, but all according to the tenor of the laft edition.

* 10. That no faith in God as gracious andSher-ciful to finners, and as pardoning fin, was neceflary before Chrifts incarnation.

11. That God before did pardon fin without any refpett to the future facrifice, and merit of Chrift as mans Redeemer.

12. That no fouls were glorified or received to heaven and happinefs, till Chrift's refurredion , but referved in fome Limbus till then.

X. Of the Covenant made with Abraham, and Mofes Law, and the Ilraelites.

1. That Abraham was the firft true Believer, or the firft to whom a promife or Covenant of Grace was made.

-:. That the Covenant of Grace was made to no other people in the world, but the Ilraelites were Gods whole vifible Church on earth, and did not only add to them a Covenant of peculiarity.

$ That this promife to Abraham and-his feed in whom all Nations of the Earth fliould be blefled ,

extend-

C 305 3

extended no way to the believing Gentiles.

4. That all Heathens children that were circum-cifed were certainly faved, if they died before actual fin.

5. That Mofes Law bound men to no fpiritua! duty, nor promifed any future reward or happinefs jfter this life.

6. That Mofes Law was given by an evil God or m\ Angel.

7. That Mofes Law was the fame as the Law or Covenant of perfect innocency firil made for Adam.

8. That all the world was bound to keep Mo* fes Law as fuch even the judicial and ritual parts of it.

9. That under that Law God gave no grace to obey him.

1 o. That the converted Jews arc {till bound to seep Mofes Law.

11. Yea and all converted Gentiles now;

12. That we are bound to form our Church go-' jernment according to the Mofaical or Jewilh.

XL Of Redemption by Chrift incarnate \ and he Gofpel or laft edition of the Covenant of jrace.

1. That Chrift brought no more Grace than was .s ordinarily given before his incarnation.

2. That he was habitually or actually a (inner* ;uilty of original or aftual fin.

3. That Chrift was properly reputed a (Inner by iod, or a proper finner by imputation, in that he 00k our fin to be his own, or God took him to be nilty of the fault of all our fin •, and not only nethat undertook to bear the punifhraent dc*

red. •

4. That Chrift was as guilty of our fin as we wen of Adams.

5. That Chrift was habitually or adtually holy and fulfilled all righteoufncfs in the Legal perfoi of every elect perfon, or of every true bdiever, ft that the Law therefore judgeth them to have beei what Chrift was, or done what Chrift did thereia they doing it in him.

6.Thar Chrift was not a fatisfying facrifke for fin

7. That Chrifts fatisfa&ion and merit were noi fufficient for their proper ufe and effed, withoui our fatisfatt'on and merit to make up their defeft.

8. That Chrift was not the Saviour of the world *or that God did not fo love the world as togiv< his only fon, that who ever believeth in him fhoulc not perifn but have everlafting life. Or that Goc hath made no iuch promife or grant to all to whon the Gofpel cometh, that if they repent and belie v< in Chrift they fhall be pardoned and faved : or tha this conditional univerfal pardon was no fruit 0 Chrifts death.

9. That none buttheeleit have any mercy pur chafed by the death of Chrift, nor are bound tob thankful to him for any fuch,

10. That Chrift fufFered the fame pains of hell. hatred of God, and torment of Confidence, whic all the eledt fhould elfe have fuffered.

11. That Chrifts Righteoufnefs and facrifke ar not the true meritorious caufe of our righteoufnefs pardon, juftification and falvation.

12. That* Chrift muft be oft really facrificed.

13. That Chrift at his laft fupper did make th bread and wine become his real body, then living and that it was broken and his blood fhed by hirr felf really before he was crucified by the Jews.

14. That Chrift felt no real pain (ai*St. Hilar Ficlav. ill faid ). 15. Tha

C 307 3

15. That Chrill died not but another in his lhape.

16. That Chrift took not his body into Heaven.

17. That all power is not given to Chrift,nor are Kings and Magiftrates his Miniiters, nor hold their power by him.

18. That Chrift is no Law-giver, and made no Law r .

19. That he is not our fufficient interceftbr with God, by whom we may have accefs and acceptance.

20. That Chrift fendeth not forth his fpirit to be his ag^ntand witneis to the end of the w world, in fanttifying his ele£t.

XI L Of Faith , Repentance and fanftification,

1. That Faith, repentance, holinefs and obedience are not necefiary in us to our falvation, be-caufe Chrift was righteous for us, and repented and believed in our ftead.

2. That believers are under no Law of God.

3. That he may be pardoned and faved who for-beareth only the outward Afrs of fin through maer fear, and is abfolved by aPrieft, though he love fin better than holinefs, and had rather keep it than leave it.

4. That loving others, and doiag them good land no harm is all the Love of God and Holinefs that is necefiary to falvation.

5. That Faith and Repentance are of nature or by meer natural power and free-will, and not the

ift of grace through Chrill.

6. That God giveth grace equally to ail till good provers make a difference*

X % f. That

7. That men may be holy in the reftored Image of God without the grace of the Holy Ghoft.

8. That men need not the Spirit of God to help them to pray or preach.

9. That the fins of fandified perfons, are not judged by God to be theirs; and that he feeth them notandhateth them not, nor punifheth them with any correding punifhment. {

i o. That they that have the fpirit need not ftudy for matter, method, words or afFedion.

11. That they are perfed, or their duties perfed who have the fpirit, becaufe all the fpirits works are perted.

12. That the day of grace may be fo paft; with fome, as that fincere faith, and repentance, and a changed will that loveth holinefs, and confenteth to the Covenant of grace, maybe rejeded of God, and unavailable to falvation.

XIII. Of Juftification and pardon.

1. That God forgiveththe deferved punifhment of no fin, but requireth it of the finner himfelf, and Remiffion is only the deftroying of finful dif-pofitions and preventing future fin, and not forgiving the punifhment of what is paft, or will be.

2. That Chrift's facrifice and righteoufnefs is not the meritorious caufe of our pardon, Juftification, adoption and Salvation.

3. That Chrifh is not the Lord our righteoufnefs, or made of God to us, wifdom, righteoufnefs, fan dification and redemption •, nor we made the Righteoufnefs of God in him: or that it is not the Righteoufnefs of God by faith in Jefus Chrifl:, which jufti-jfieth us.

^ 4. That Chrift fuffered for his own fin, being jgither adually a finner, or our fins made properly

his

his own fin, ( in the guilt of culpability, and not only of punifhmentj before lie fiiffered for them. And fo that he was by real imputation or Divine reputation, the greateft Atheift, infidel, malignant, murderer, adulterer, &c. in the world, thefe fins being in their forms, or culpable guilt tranflated from all the eled on him.

5. That all the eled were juftified from eternity, or before they were born, or while they were no true believers, by that juftification which the Scripture meaneth when it faith we are juftified by faith.

6. That the eledt are juftified by the Law of in-nocency made to Adam, or the Law of works made to and by Mofes to the Jews \ becaufe they were Legally in Chrift fulfilling them, and did perfectly fulfill them in him.

7. That the fenfe of the Law of innocency was, C Thou or Chrift for thee fhall be innocent and o-bey perfe&ly to the end, or die ].

, 8. That the Gofpel Covenant or Donation is 1 not Gods juftifying inftrument, gift or Law.

9. That God reputeth us to have been perfe&Iy innocent from our birth to our death ( or at leaft fince our believing) becaufe we were fo Legally in Chrift, and yet reputeth us fuch finners as need a Saviour, and Chrift fuffered for our fins, though we were fo innocent.

10. That the eled have no need of f pardonat all, becaufe they are perfectly obedient by imputation.

11. That at leaft we need no pardon of any fin committed fince we believed, fave only of tempo.

Iral corre&ion. 12. That pardon and juftificationa&ually remit all fin at once that is yet to come, (and is yet no fin ) as well as that which is paft and prefent. X 3 n. That

13. That pardon and juftification arc perfcft as foon as we believe.

14. That therefore no true penalty, no not cor-jje&ivc'is inflicted or remaineth after our firft faith.

15 .Therefore to fuch none of their wants of grace or Communion with God, nor permitted fin, nor fuffering nor death, are any true punifhments for fin, for the demonftration of paternal juftice.

16. That therefore no believer muft pray for the pardon of fin fit being perfe&ed already) nor feek* for it of Chrift by faith*

lji That therefore there is no further condition or means to be ufed by us for pardon of new fins, or for fuller pardon.

18. Therefore there is no other or perfefter juftification at the faft judgement.

19. That faith is not imputed to us for Righte-oufnefs.

2o.That againft the falfe accufationsphat we were impenitent, infidels, ungodly, hypocrites] we need no'perfonal Repentance, faith, piety or fincerity , to juftifie us as the righteoufnefs contrary to this accusation, but only the imputed righteoufnefs performed perfonally by Chrift himfelf.

21. That 'we (hall not be judged according to our works, nor in any refpedt juftified before God by our works, nor is St. ^/^.ffotobeunderftood, nor Chrift that faith, By thy words thou fljalt be juftifie d , and by thy words thoti foalt be condemned* Mat. 12.

22. That men are juftified by the works of the Law of Mofes oiolinnocency^ or fome other works, which muft be joyned to the righteoufnefs of Chrift, to make it fufficient to its proper part or office'; and are not only fubordinate thereto.

23. That

J

23. That we are juftified by faith, only in our Corffciences} as knowing that we are otherwile juftified before God.

24. That we are juftified only by inherent righte. oufnefs -, and that pardon of fin and acceptance for Chrifts merits and mediation, is none of our jufti-fication at all.

25. That a man unjuftified mult believe that he is juftified, that thereby he maybe juftified (taking juftification in the lame fenfe).

26. That God doth net make men juft befjre he fentenceth them juft.

27. ThatChrift juftifieth only by his Prieftly Office and not by his judicial fentence.

28. That we are juftified by no aft of faith, but only by the aft of refting on (or. alfo accepting) Chrifts imputed juftifying righteoufnefs.

29. That being perfeftly juftified by thefirftaft of faith, we are never after juftified as to continuation, by any aft after that firft inftant.

30. That to expeft juftification by believing in God the Father, or the Holy Ghoft,and in Chrift as Chrift, in his perfon and whole office of a faviour,and ncc onlybytheforefaidfingle aft, is to feek juftification by works,reprehended by Paul^or unlawfully.

3 1. That faith or repentance are not by Gods gift or promife made any conditions neceflary to be done by us, through his grace, that we may have right to Chrift or pardon or juftification.

32. That our believing in Chrift is of equal impoflibility to us as our perfonal perfeft innocency.

33. That to believe Heaven, and that God will glorifie us for the fake of Chrift, and as a Re warder of them that diligently feek him, is no aft of that faith which juftifieth \ as a Condition of juftification orfalvation.

X 4 34- ™t

34- That it is all mens duty to believe that they are eledt.

35. That juftifying faith is] only a fuH aflurance that we are elect.

36. That true faith is inconfiftent with doubting pr imperfection.

37. That it is unlawful to truft to any thing ir» us or done by us as a means or condition of pardon or falvation, though but fubordinate to Chrift.

38. That no meer death-bed faith or repen-l tance is accepted to falvation or pardon, becaufel good works are part of the condition.

39. That there is no degree of pardon given by God to any but the eleft that are faved.

40. That all praife that is afcribed to any thing in our feives or done by us, or to any fubordinate ad of man, as a means to our falvation or final jollification, is a difhonour to God and our Saviour, andderogateth from his glory.

XIV. Of Baptifm.

1. That Baptifm was inflituted only for the firft times, or for reception of Infidel countreys when converted, and not for to be continued in Chrifti-an Countreys and Churches.

2. That outward Baptifm by water will fave the adult that have not true Repentance, and faith and fincere confent to the baptifmal Covenant.

3- That all the children of Infidels, Heathens, Hereticks or wicked men are certainly faved, if they be baptized and have Godfathers profeffing Chriftianity ( though thofe Godfathers be wicked hypocrites, and take not the infants by adoption; or ctherwife as their own, nor really intend to educate them as they promife ) and if they die

before

before they actually fin •, and that this is certain by the word of God.

4. That all the baptized are delivered from a!i culpable pravity of foul, or inherent iin.

5. That it is certain that all b^tized Infants of what parents foever, have fpecial grace infufed into their fouls by the Holy Ghoft in Bap-tifm.

6. That baptifm entering all into the Catholick Church, obligeth all the baptized totheBiihop of Rome as the fupreme head or paftor.

7. That the Infants of believers dedicated to God are holy only as legitimate and not baftards, but are not as a holy feed under promife to be entered into the Church and Covenant of God by baptifm •, but all baptized in Infancy mull be taken as no vilible Chriltians till they are rebap-tized.

8. That none that fin grofly after baptifm, are upon their repentance to bs received into the communion of the Church.

9. That it is not neceflary to baptifm of the adult that they make any covenant, promife or vow to God, nor to the baptifm of Infants that Parents or Proparents devote them to Chrift by entering them into an obliging Vow or Covenant.

10. That Baptifm was not inftituted to inveft the baptized in his right to pardon and life, but only to enter him into the viiible Church, where as a difciple he may learn how to come to iuch right and pardon hereafter.

11. That the adult duely baptized have no right to the Communion of the Church, though they profefs to continue their Covenant-content, and none difprove the truth of their profcflion, uiv

lefs they have fome higher qualification and title.

X V. Of the Lords Supper.

i. That the Lords Supper is but an ordinance for young or carnal Chriftians; but they that have the Spirit muft live without it, as being above outward figns and ordinances: And'fo of the Lords Day.

2. That the Bread broken and Wine poured out to be eaten and drunk, are not the reprefenta-tive Sacramental body and blood of Chrift delivering us the real benefits of his facrifice, to be received by faith.

3. That after the words of Confecration duly uttered, there remaineth no true fubftance of bread or wine, but all is turned into the very body and blood of Chrift.

4. That the wine may juftly be denyed the Laity, and they be required to communicate by receiving only the bread confecrated •, or the body of Chrift, as they call it, without the other half of the Sacrament.

5. That Chrifts flelh and blood is really and pro r peiiy facrificcd by the Prieft.

6. That ordinarily the Prieft is to partake alone and the people only to be Spe&ators.

7. That the confecrated hoft being Chrifts body is to be adored as very God.

8. That this facrifice is to be offered by the Prieft for the living and the dead, arid to eafe the pains of Purgatory.

9. That Godhimfelf here deceiveth the foundeft fenfes of all men, making that to be no bread or wine which their fenfes and intelle&s of things as fenfate, apprehend as fuch.

10. That

10. That it is herefie and dcferveth cxterminati-n or death to deny thefe things of the Sacrament, nd to believe our ienfes that there remaineth true read and wine after Confccration.

ii. That unbelievers and wicked men in the ucharift, truly eat the real body of Chrift.

12. That the bare receiving of the Sacrament, tough without true faith and repentance , will rocure pardon of fin from God, and Salva-ion.

XVI. Of the Church.

i. That the Church of Chrift, as vifible, is dH or ceafed, or hath been loft fince the Apo-tles days, fo that there was a time when Chrift iad no vifible fubje&sand difciples.

2. That the Church differeth from Heathens nd Infidels only in opinion, and not in real ho-inefs.

3. That only the Clergy or Rulers are the Church )f Chrift.

4. That Chrift hath inftituted a vicarious vifible .-lead of all the world, or of all the Church on earth, Hider himfelf, to whom all Chriftians muft be fub-eft, as their chief Paftor.

5. That this Head, or univerfal Church Monarch is the Bifhop of Rome : or elfe a general Council.

6. That this Head or chief Ruler ( Pope, Council or both ) hath univerfal Legiflative power, to make Laws obliging the whole world, or the whole Church.

7. That this Head is made the judge to all Chriftians, what lhall be taken for articles of faith, and what for herefie •, and all are bound to believe fuch judgement, or at leaft to acqqiefce in fubmifii-ontoit. 8. That

8- That no one is bound to believe the Scriptui or the Chriftian Verity, but for or upon the prop fal of the Pope, Council or both,

9. That iuch judgement and propofal is certai and infallible.

lo.That this Church and its authority muft be b< lieved to be given by Chrift, before men can believ in Chrift himielf.

ii. That this Pope, Council or both have powe from Chrift to excommunicate fuch as deferve ex communication throughout all the world, and t< judge who deferve it.

12. Tiiat the Pope hath power to call genera Councils out of all Chriftian Churches or nation! on earth and to prefide in them, and to approve oj rejeft and invalidate their decrees.

13. That all Churches are bound to fend Bifhops or Delegates to fuch Councils, if required by the) Pope*

14. That a General Council approved by the Pope is infallible in all points of faith , elfe not.

' 15. That the Pope, or Council, or both may judge all Chriftian Kings, anddepofe fuch as they judge deferve it, and give their Countreys to others, and difoblige their fubjetts from their Oaths of Allegiance.

36. That they may interdict Gods worfhip to whole Countreys and Kingdomes, and the Clergy muft obey fuch interdi&s.

17. That whom they or the Clergy judge here-ticks, all are .bound to avoid as hereticks, be they never fo falfly judged fuch.

18. Tiiat at leait in or dine ad fpiritualia the Pope hath power over Princes and their Crowns.

uj. Taa| the Clergy owe nor obedience to Pfiace^ nor may be Judged by them.

20. That

20. That the univerfal Church can have no er-rour in any point which God hath revealed in his word.

21. That the univerial Church hath erred, or may err in points eflential to Chriftianity, or ah-folutely neceflary to Salvation •, (and fo become no Church, and Chrifb no King or Head Df it.)

22. That no one is a meriiber of the univerfal Church, who is not a member of fome particular Church.

23/That none are in the univerfal Church who are not the fubjedts of Diocefan Bilhops.

24. That a man not baptized by one that hath Ordination from a Diocefan Biftiop, is no member of the univerfal Church.

25. That a member of the vifible Church cannot be certainly known, becaufe it cannot be known what is eflential to a Chriftian, feeing it depends on the fufficiency of the propofal of truths, which cannot be known of many or raoft.

XVII. Of Gods worfhip, preaching and Mini. Iters, and his day.

1. That there are more Gods than one, and fe-Veral Countreys may worlhip their feveral Gods.

2. That if we keep our hearts to God, we may bow down before Images as Idolaters do.

3. That it is not neceflary that we actually love God above once a year, or once a month, or week at moft.

4. That if we fear Gods wrath, and love one another, we may be faved without any other love to God/

5. That

5. That no higher Love to God is neceflaryi than to .love him for our felves and others, as a Benefa&or and means to the Creatures good. \

6. That Gods word is not to be trufted as infallibly true.

7. That becaufe God will be fpiritually worfhip-ped, outward bodily worfhip is not neceffary to

Spiritual perfons.

S. That he that loveth, trufteth and ferveth. Godfo, as yet he loveth, trufteth and ferveth thci flefh and the world and finful pleafure more prevalently, may yet be faved without more. «

9. That outward worfhip without inward love and holinefs may ferve to Salvation.

10. That we may give Divine worfhip to Angels , or glorified fouls, or to the Crofs or I-mages.

11. That if prayer move not or change not Gods will, it is needlefs to ufe much prayer.

12. That it is lawful to require the people to pray and praife God in an unknown language, instead of words which they underftand, and fuch prayer and worfhip they mufl preferr or ufe if the Pope, or Bifhpps command it.

13. That any man may make himfelf or become a Paftor or Teacher of the Church in office, wha thinketh himfelf fit, without mans election, or ordination.

14. That none are true Minifters of Chrift whb are not fent by the Billiop of Rome, or fome autho* rized by him, or ordained by fuch.

15. That no Minifters are owned as fuch by Chrift, nor are the Sacraments adminiftred by them valid, that are not ordained by Diocefans, or by fuch as had an ordination themfelves by an uninterrupted fucceffion from the Apoftles down by

Diocefan

L 319 3 Diocefan Bifliops ; ( or a Canonical fuccef-fion. )

16. That all Minifters ought to ceafe preaching the Gofpel, and all Churches or perions publick worfhipping God, who are forbidden by the Pope ( as fome fay ) or by Bifhops fas others fay) or by the King or Magiftrate (as others).

17. That it is finful for Presbyters to preach (Tay fomej or to pray (fay others) publickly in any other words , fave thofe that are written down for them or prefcribed , by the authority either of Pope, Council, Bifhops or Civil Magi-Urates.

18. That it is finful to inftrufrthe people, or to pray to God or praife him, in a form of words premeditated, or prefcribed by any other, or agreed on in Councils.

19. That it is finful to joyn with any Pallor, who fpeaketh any unlawful words, in preaching, prayer or other miniftration.

2c. That it is unlawful to hold Communion with any Church, where fcandalous finners are pre-fent, or are tolerated members.

21. That men may lawfully change the efTential or integral parts of Gods commanded wor-fhip, by diminution, or additions of the like.

22. That fpiritnal men are not bound to be members of particular Churches, or put themfelves under the guidance of any Pallors.

23. That all the people are bound to believe all that to be Gods word which the Bifhop, or Prieils tell them is fo.

24. That the people are bound to do in Gods worfhip whatever Bifhops (or other Rulers J command them, without examining and judging whether it be agreeable to the Law of God.

25. That

25. That Pope, Bifhops or Priefh can forgive (in even as to the punifhment in another life, by immediate pardoning power in themfelves, and not only by preparing men for pardon, and offering and declaring it, and delivering it minifterially by application from Gods word, and in order hereto judging who are capable of Conlblatory and Sacramental applications.

26. That God pardoneth in heaven all that the Pried pardoneth on earth, though erroneoufly and by miftake.

27. That God will condemn to hell, all that an erring or malicious Pope, Bifhop or Prieft con-, demneth.

28. That it is lawful to feparate from and dif-own Communion with all parties of Chriftians differing in things not neceflary to Gods acceptance, except that one party which we judge to be rightelt or allowed by the higher powers.

29. That the firft day of the week was not fe-parated to Divine worfhip in commemoration of Chrifts refurre&ion, by the Spirit of Chrift in his Apoftles, or is not to be obferved to that holy me, any more than any other day.

30. That it is lawful to fwear unneceflarily, and to ufe Gods name lightly and vainly in our 1 talk.

31. That perjury is lawful for our fafety, or in obedience to man.

32. That Popes, Councils or Bifhops can difc folve the obligations of our Vows to God , or Oaths -of fidelity to Princes, though the matter, be lawful and good, and other wife God difTolve them not.

33. That

3 3. That all Oaths and Vows are to be interacted as not binding us longer than it is for our tommodity or fafcty.

34. That we may take Oaths impofed in words vhofe common fenfe is falfe or finful though not >therwife expounded by the impofer , becaufe in harity we muft fuppofe always that our Rulers nean nothing againlt Gods word, or their own, >r the peoples good.

3 5. That it is unlawful to break any Vow or Dath which was unlawfully impofed on us by man, >r unlawfully taken by ourfelves, though the mater of it be good or lawful.

36. That no Vow bindcth us to that which we vere bound to before.

That all Vowing is finful*, and all fwearing when awfully called, for the attefting truth and ending trife.

XVIII. Ofourduty to our Rulers and Pallors, .nd their duty.

1. ThatChriftianity fo nu'llifieth all natural and ivil relations or obligations, that Children, fub-fedts and fervants owe nothing to Parents,Rulers or Rafters, but what they are bound to in meer juftice ind gratitude to them as benefa<ftors, or by voluntary confent and promife.

2. That Parents owe nothing for their children ^ut bodily provifion, and not to educate them in tiodly and Chriftian doctrine and practice.

3. That Princes may feektheir own pleafure and wealth againft the common good, or above it.

4. That they may lawfully make war upon neigh-•our Countreys, only to enlarge their power or dominions , or fatisfie their pride, paffion or wills.

Y <. That

5. That they, or Bilhops, may fine, itapriib: banifh or put to death all Subje&s that are not < their religion, or may compell all to thofe wa^ of worfhipping God, which they fhall judge bej be they right or wrong.

6. That Gods Laws are not obligatory to Kinj and Kingdonies.

7. That Princes or people may preferr th« worldly intereft he fore the intereft of Religior Souls and God} or may fet them in oppofitic againfl it.

8. That Princes muft imprifon, or otherwi: punifh fuch as are excommunicated and not abfo ved by the Clergy, without knowing whether tt caufe be juft or unjuft, by their own exploration.

9. That Princes may break Oaths and Cov< nants when their intereft requirethit.

10. That fubjefts have no liberty or propriety i anything, cither life, wives, children, or eftate but what is at the meer will of Princes to difpofc 1 as they pleafe.

11. That it is lawful for fubjetts to difobeytl authority and commands of the higher powers, b caufe Chrift hath freed us from fubje&ion to men.

12. That all Governing authority is originally the people and by them given to Rulers on wh terms they pleafe.

13. That therefore the people may depofea Princes where they fee caufe, or may call them I their bar and judge aad punifh them, having the] fdves the higheft governing power.

14. That if Princes injure the people, the[ pie may therefore rebel, take arms againfl; the;|| and depofe them.

1 j. Contrarily that no people may defend th? lives, houfes or pofterify, nor the chajtity ofthf

wiv i

ives,by refuting any Tyrants,or agamft the will of .ulers, that have no true authority to deftroy them. \6. That fubjeds may break their oaths of allegiance, whenever their own worldly ends require it, or if the Pope difoblige them.

17. Tiiat if one King wrong another , the 'wronged King may deftroy all the others innocent fubje&s.

18. That no wa% is lawful.

19. That it is lawful to defame and difhonour Princes if they are finners, though the contempt tend to difable them from neceflary government.

20. That none but fan&ified perfons have true Governing power or dominion.

2i- That children are bound to obey their parents, fubje&s their Princes, and fervants their Mailers, in nothing but what they think is wifely or juftly commanded them, though it be good or lawful in it felf

22. That Parents may not teach children forms ofCatechifm or prayer \ nor command them any duty which the child will but fay is againft his Con-fcience,nor reftrain him from any fin which he plead-eth Confcience for.

23. That ChrLilian Parents in want may fell their Children for flaves to Idolaters or Infidels, for fupply.

24. That Children may difobcy their parents in any matters of Religion, if the Pope, Bifhop or Prieft fo command them.

XIX. Of Duties to our .equals or neighbours as ftch.

1 . That no man is bound to love another but for his own fake, and fo far as he is bmeficial to him. i

Y 2 2. Thar

2. That we arc not bound to do another a greater good to the leaft hurt to our felves.

3. That men are not bound to love and preferr the common good of multitudes, of their Coun-trey, or the world,before their own commodities or lives.

4. That no killing of malefactors is lawful by laws and judgement.

5. That it is lawful to kill %ur enemies, for meer private revenge, or to prevent fome evil to-our felves, though they are innocent.

6. That it is lawful to have many wives at once.

7. That it is lawful to put away wives, or for wives to depart, whenever their flelhly or worldly Intereft feemeth to require it.

8. That it is lawful to commit adultery, at leaft by the husband or wives confent.

9. That fornication is no fin, or no great fin.

10. That it is lawful when our need doth urge us, to rob, fteal, defraud or opprefs others.

11. That refutation or reparation is no daty.

12. Tnat it is riro fin to deceive another by borrowing when we are unable and unlikely to repay, and do conceal this.

1 1. That it is not a duty for them that are able, to labour in fome lawful ufeful calling, for their own maintenance and the common good. .

14. That it is lawful to lie-'for our commodity when it hurts not others.

15. That it is lawful by backbiting, flandering and falfe witnefs to difgrace our enemies, or bereven-

" £ed on them.

16. That

16. That it is lawful forjudges knowingly or rafhly to pafs unjuft judgement againft the innocent or juft, and for advocates or others to promote it.

17. That it is lawful for the poor to covet other mens goods* and for men to defire and endeavour to draw from others whatever feemeth defirable or needful to our felves.

18. That it is no (in to love the world, flefli and life, better than God, Chrift, grace and glory.

19. That it is no fin to be dilcontent and impatient in our fufferings, nor a duty to deny our flefh-ly pleafure, profit or reputation, and life, for God and for fpiritual and everlafting benefits.

20. That it is no duty to love our enemies, forgive wrongs,and forbear each other in their infirmi-|ties and provocations.

XX. Of Death, Judgement, Heaven and Hell.

1. That the fouls of believers go not to Chrift and happinefs, nor the fouls of the wicked to mi-fery before the Refurreftion of the body at the laft judgement.

2. That there is no Refurreftion of the body -, at ieaftof the wicked or of Infants.

3. That Chrift will not come in glory to judge the world.

4. That we fhall not be judged according to what; Are have done in the body.

5. That the faithful fhall not be juftified and judged to life everlafting.

6. That the wicked fhall not be condemned to lell, or everlafting punifhment with the Devils \ Wt without holinefs men may fee God and be

ived

That

C 3Z6 3

7. That no man can know that he hath certain right to Salvation,

8. That there is a fire of Purgatory where thole that after fhall be faved mult make penal fatisfaftion for fome of their fins, and from which the Popes pardons, and maffes and other mens merits may deliver fouls.

9. That the juftified fhall not live in Glory with God and Jefus Chrift and the Angels and the triumphant Church.

10. That there is an aereal life of trial before the final judgement, where the juftified and wick-ed fouls fhall again live under conditions of yet winning or lofing their heavenly glory.

11. That the Devils and damned fhall all be delivered at laft„ and either be faved, or have another life of tryal. And the Glory of the blef-fed alfo will have an end, and they muft by revolution be tryed in flelhhere again.

12. That it is not a duty to feek firft the King-dome of God and its righteoufnefs and lay up a treafure in heaven, and there have our hearts and converfations; and thence to fetch our motives and our chiefeft hopes and comforts, under all the fufferings of this tranfitory life, and the expe&ation of our certain change.

This

THis or fuch a Catalogue of dangerous doctrines is not to be renounced by Miniftcrs, but to lie before the Church Rulers to tell them what to forbid Minifters to preach, and moderately and wifely to rebuke or reftrain the offenders as wifdome fliall direft them, according to the quality of the perfons and the offence, and their .frequency, obftinacy, or impenitency in offending. Not that every one fhould be eje&ed or filenced that holdeth or preacheth any one fuch errour ; but only thofe who confideratis confi* derandis , are found to de more* harm than food.

THE

in The Third Part

S C II ISM:

O R

The Falie Dividing Terms and Me.ins O F

VNITY and PEACE.

CHAP. L

Vi?at Schifm is y and Ttihdt arc its Car and Ejjccis.

Lf^CHISivi (or Divisions among ChrifKans) j •' /j by me Common CoM&aqm of all Chriii a fin againft God, and a difhonour,and I and danger to the Church, but efpecklly to the gui But what it is, and who esc the guilty, men are ik much agreed on : Each Parry laying it upon the otl;;r, and one taking that for Damn&bU : 5'rA//w,wh:chanoc::;r aiketh for his greateft Duty : And while the guilty ::;c 10 better known, the Diviiici; is continued, and j •epent.

L SeB : II. SCHISM or Diviflon ( or Rents ) am feftftianSjia confiderablc:

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Sect. III. Of all the fins that men charge on one another, there is none ufed by Accufers more partially, and lefs rcgaixkibly, than the charge of Herejie and Schifm ; the words ufii&lly iignifying no more but that the accufed differ in judgment from the accufers, and. are not (o obedient* to them in matters of Religion. 1 as they expeil: Infbrriich that whoever can but get upper mofi 9 or get the major Vote,;.-doth ufually make it his advantage to call kimftlf OrtSkdox and Catholicity ai:d all Diiicnters Heretkh and Sclifmaticks. By which means Herefie and Schifm are greatly promoted, whil$ many that elfe would hate and oppofe them, are tempt* ed by this ufage, to take the words to be but proud mens reproach of the innocent.

Seft.IV. The full opening of all die parts of Schifm, will be a work lb long is may tire- the Reader : I w3l therefore firft give fbme notice of them tranfiently and briefly.and then examine fbme things th^t are by others. fiippofed to be theCaufes, and fhew how oncapaWe divers means are of being terms of real Union and Concord, which fbme men venditate as the only or neceP fary terms.

SeB. V. i. A Schifm.made by Many, is in fbme re-fpefts worfe than by Ftty, and in fbme not all fb bad. The fins of many hath more guilt than of one: Their ill fuccefs is like to be greater :.; Thofe will fall in with the multitude, who would d$pife a lingular tempter. TheSfofc^tifts prevailed in Zpicahy their number : It feemeth by their Bilhops in their Councils, that they were the. greater part: It is not impcfsible for the far greater nu??:bcr to be m&Schifmaticks&ut yet the guilt of fingulafity is more upon a Jingle Separatifl, or few,that. dare feparate from the whole, or mod of the Churches.'

SeB. VI. a. The B?[hopsand ~Pafters are liab'e to the fin of Schifm, as well as the ignorant people: Yea, as Mutinies feklom happen in an Army, at leaft to any

great

CM

great danger, unlets they be headed by fume Commander ', to ieldom hath there been any Heretic or Schifm in the Church, of which ibme Bilhops have nut been she Leaders, or Chief Promoters, tince Bifliops were ^reat in the world at leaft ; and before, they, or (ome Elders were the Chief

To inftance in Pauhts Samofet. Apolllnarhts, Ncvatus ind his followers, Msixirmmts, and the Donatijls, Ne-lorhis, Diofcorus, Sevents, and the multitudes more, jvhich Church-Hiftory mentioneth, and which made ;jp the Councils at Ephef. z. Arrinene, Sinnium, Milan* livers at Confiantimple, Alexandria, and multitudes nore, would be but to fappofe my Reader a ftranger D filch Hiftory, which here I mull not do j for then I :annot expect that he fhould take my word.

Sett. VII. It is a far greater fin in Bijhops and Pa/tors o be Schifmaticks, than in the People, becaufe they are uppoied to know more the Gocd of Concord, and the mans, and the Mijchiefs oiSckijm, and the Caufes and xxmedm : And it is their Office to be the Preachers of / and Peace, and to fave the People from the temp-ations which would draw them into luch guilt.

Sect. VIII. Bilhops and Paftors have greater tempta-iens to Schifm than the People, and therercre have been ) frequent in the guilt: especially Pride and Covetou£ efs in them hath ftronger Faith. And i. Strivingv/ho iall be Greatefi, and have Rule ; 2. Who (hall be bought Wifefi and moft Orthodox, have been the caufe if moil of the Schifins in the world: And 3. Some-iines, ('efpecially with the Presbyters and People) it hath een who (hall be thought the Befi and Holiefi perms : But the two former have done much more than lis, Goodnefi being that which corrupt nature doth ot fb much contend for, or the reputation of Holing, ; tor Greatntfi and Wisdom, the commoner baits of (ride. Therefore Controverfies, and poiver, and A a 3 Riches >

Riches, have been the ufiial matters of Dlflenfion.

SeB. IX. 3 .True Learning tendeth to prevent and end Controverhes, which Ignorance cherifheth fas it did with the Egyptian Monks, that turned Anthropomor-phites.J But a/mattering m Learning, which amounts hot to fblidi'ty, and a fettled mind, is the common caufe of Herefies and Schifin, while praters muft needs be taken for wife, and to know more than others, while they know nothing as they ought to know.

Seel. X. 4. Yet when the very Matter of a dividing Herefie is laid upon much Learning, or fiibtle Notions,! or any words or things very hard to be underftood,it fel-j dom f preadeth far, and liveth long : Becaufe it muft coft men dear to underftand it ', and humane nature is floth-ful, and multitudes will not be at long and hard ftudy to know what is right or wrong : Therefore fiich as the Rofie Crucians, Behmens, &c. do but little harm.

Sec}. XL 5. It is not only feparatingfrom the Churchy but caufm^ dmifions and contentions in a Church, which in Scripture is reproved as {infill Schifin ; And indeed this is rhe commoneft acception of the word, as may tx fcen, Rom. 16.17. 1 Cor. 1.10. & 3. 3.6c 11. 18 Matth. u. x^.Luk. la.yz, 5*3. z Cor. 12. 25. Thej that by ill Doctrine, orabufe of each other ; or cauflefi quarrels, do difturb the Churches Peace, and caufe dif-affe&ion, murmurings, and unbrotherly diftance, arc guiity of Schifm, though they feparate not.

Sec}. XII. 6. Separating from a Church isfometimes«' greater, and fometime a kfs fault than dividing in * Church, and fometime no fault, but a duty : It isagra* ter fault 1 . When the Church is by the Separater falfl) accufed of greater crimes; 1. And when it tendeth t(i greater hurt. It is a kfs fault when a man removed from one Church to another, though caufelefly,yetwitl lefs accufation of that Church, and lefs detriment to th< common Caufe. It is no fault when there is juft caufe V h done in ajar!: manner.

Sett. XIII. 7. Separating from the XJnlverJai Church ('which is the Univerfality of Chriftians as Headed by ChriftJ is feparating from Chrift, and ever damnable, and is Apoftafie.

Sett. XIV. But to feparate from (bme Accident or I Integral part of the Church Unwerjal, is not to (eparate from the Church : To differ from Chriftians in any thing effential to Chriftianity, is to apoftatize, or feparate from the whole Church, and fb it is (k materia) to renounce the university of Chriftians: But to difter from the whole Church in fbme accident or integral, is not to feparate from it.

Sett.XV. To feparate from any one Church, upon a reafbn common to all, is fb far to feparate from all j And upon a reafbn that is againft the ej/ence of all, it is to feparate from all as Churches.

Sett. XVI. To iepai-ate from any Church by denyal of fbme one effential fart of Chriftianity, though all the reft be confefs'd, is Here fie in the (tritt fenfe^ and Apoftafie in a larger fen fe : and to deny all Chrift anity, is Apojlafie in the ftrift fenfe: But the ancient Chriftians called it Herefie, when men feparated into di-ftinct oppofmg Bodies as parties, from the generality of Chriftians, for the cherifhing of any dangerous er-rour.

Sett. XVII. It is lawful to feparate from particular Churches in all the degrees and Cafes following. 1. It is lawful to abate our efleem of any Church or Paftor, as they are lefs worthy, or more corrupt or culpable, and to value more the more worthy.

Sett. XVIII. 2. It is lawful to remove ones dwelling from one City or Parifh to another, for the juft rcafons of our worldly Affairs, and thereby to remove from other Churches : And it is lawful to do the fame fo: the good of our Souls, when one Minifter is bad, or lefs fit for our Ediffcation, and one Church more cor-A a 4 mpt

rbrt nnd culpable, ai>d others more-(bund and pure, and their Communion more conducible to oar Salvation. .

/. XIX. 3. Tarifi bounds being but humane hi-. :'::ns for <?rakr fake, it is lawfuil to be of a Church icigbhowr Panfo, inftead of ones oivn Varifli CI:

0 we have the allowance of the higher Powers^ c& without that, in cafes of true necej/itj., or when;

k confiderancus^ the Benefit is evidently greater«

inj? hurt that it is like to do. For no man hath

- to bind me to that which is to the danger or

detriment of my Soul, .unlcii fat leaftj (bme greater

;s intcreii of the Community require it.

rx? Pariili have an ignorant, unfound Teacher*

v/eak, dull, dangerous, or unprofitable, care'ef^

or Scandalous, vicious Paftor, yet tolerable rather than

.. : e none, or judged tolerable by the Rulers: and

me aext Parimhave an able, holy, faithful Pallor, by

^Jtcrp I am more abundantly edified • I am not bound:

1 ins Commands to truft the condu-ir oi' my Soul tlic forrner, or to deny my (elf the benefit of the

-, when I cannot remove my dwelling : For mens p -:~cc is not to dtftruciion^ but to edification ; and Or* i iv the 7 it&g Ordtred, and not againil.it. My is more Cbrifts and my ovjn^ than the Riders. I am not unthankiully to neglect the helps oS . roe by Chn

' qmg of his 3udj. merely beoiufe a rnai h :ne io to do. ?. XX. 4. Even Pope Nicholas- and fame oi . . ounciis forbad all men to hear Mall from a t Prieit,: Prote: cants (liould not be iefsflnct: [t Is as lawfull to depart frojti the Pariili-Prieft tor y a Drunkard, a Scorner at Godiineis, a Periccu^ par, aa -"naiificient Guide of Souls, as for being a For-:r. And many. Councils forbid me hearing Here-

S

19 J '.XXI. y. There i$fc great difference Btopeefi and Teachers xh.

to tome p<

n Kigh Language for learned e&i to the people

oversight, do little or no more to fume of the ignorant, than none: And God . to work on Souls by Means, and according to the aptitude ol* Allans : and therefore Heathens that have no Preachers are unconverted. And men are not to fonake the ordinary helps and hopes of their Salvation tor ParillvOrder, or mens Commands: Chrift twice lent the Pharhees to learn the meaning of [ I will ha-ve mercy and vet facrijke* J Souis arc better than Ceremonies, as the Redeemer of Souls will judge. Sect. XXII. 6. Where we cannot joyn with any tion without fin, impofed on us, by Profefc-pn, Subscription, Covenants, Oaths, Declaration, Practice or Omiision, it is a Duty not to joyn with such,

Seel. XXIII. 7. When the Paftor is an Uuirper, and hath no true title to that place, it is no Schilfn So delert him : By many Canons of .Councils, and it feemeth to me by Scripture, the Bifhop is an Ufiirpe? who hath not the content of his Flock, and of the Ordainers. Much more he that is utterly Intolerable Insufficiency, Hercfie, Ty wickednefi or

Malignancy againft that Piety which he ihould pro-

cl XXIV. 8. Where one Dbcefan Bifnop hath $any hundred Parifhes under h'm, which have no )thcr Biihop, and 10 are not taken for Churches but for 'Jhippels or farts of a Churchy (by them that take a Bifnop to be a constitutive part cf a Church there he hat goeth frcm his ? arifh? but not out cf fbe Diccejc^

(eparateth from his Diocelan, doth not £;

from

- [IO] from that particular Church, as they efteem it.

Sett. XXV. 9. If the Temples and Tythes be given to a Prieft or Bifhop not lawfully called, nor contented to by the Flocks, and another be lawfully called, whom the Ma gift rate cafteth out of the Temples and Tythes, or denyeth them to him, it is the Peoples duty to adhere to the Paftor that \sjuftly called: And k is not alwayes a duty to adhere to him whom the Magiftrate impofeth, nor a fin to withdraw from him. The Churches met againft the Magiftrates will above I three hundred years.

$e&. XXVI. 10. If a lawfull Biihop or Paftor be fet over the Flocks, and either Magiftrate or Synod unjuftly depofe him becaufe he refufeth (orae herefie or fin, and fet up another in his ftead, efpecially, one j juftly fufpected of unfbundnefi, the People are not j hereby diiobliged from their hrft Paftor, nor obliged to the latter : But yet if the latter be tolerable, the I Magiftrates Countenance may be fi> great an advan- | rage to the one, and difadvantage to the other, efpe-rialiy in cafe of Pertccution, as may make it their du- , ty in point of Prudence tor the hrft Paftor and People : to content to the Change. And the fame is to be (aid of the abuf lVe depofition by a Synod.

Sett XXVII. 11. If the Parifh Mnifier be law-fol iy called, and the Pifbop not fo, he that feparateth or.lv from the Diocefan and not from that Parifh-Church, is not guilty of Schifm : The fame I fay of i leparating from an unlawfull Arch-Bilhop or Metro* I poiitvin.

Seel. XXVIII. :i. Ifthe^iwof the0#Ve, Church-, PoLxie or Form* be unlawhill, it is a duty to feparate from that fpeci*s : On which account we feparate from the Papal Church, the (pedes of an Unii/erfal Church m HeacUd h <me Man without Chrifts Inftitution being unlaw&ll; though we feparate from no-Material

' part

L IX J part of Chrifts own universal Church, as fiich, and ib related. And as the Mais Sacrifice leemrii to be of another Jpecies than Chrifts Sacrament; (o the N Prieft feemeth to be a new jftecies ot Office ( and unlawfully The cafe of Patriarks and other Church-Olh-ces and Forms of mans invention, is after to be fpo ken of.

Sett. XXIX. 8. There is a great deal of difference between the feveral local feparations of men, according to their leveral reafbns and mutual feparation* : No meer local feparation without the mental is Schifm, or fin. A man can be but in one place at once, and is locally feparate or abfent from all Churches in the World fave one.

Seel. XXX. He that feparateth from a true Chimb* acculing it to be no true Churchy cateris paribus is of the hlgheft degree of Separation, except that which is from al^ or from many. And he that fcparatah as falfly accufmg the Doctrine, Wodhipj Difcipline or Converfation of the Church to be luch as that a good Chriftian may not lawfully hold Communion with them therefore, is in the next degree of Schifm: But he that withdrawerh from one Church only for «t greater convenience or profit, or tor purer Doctrine, Worfhip, Difcipline or Practice in another, is guilt/ either of no Schifm, it he have juft cau-e, or of little, if he have not juft caufe ; while he no further accufcrii the Church.

Seel. XXXI. To feparate unwarrantably from a pure and found Church, is a worfe Schifm ( ceteris paribus ) than to feparate from an impure, unlound, ?,. dated and undisciplined Church. And to feparate from many (ceteris Paribus I is wovfe than trom one.

Seff.XXXll If the Ivlagiftrate caft true Paftors and Churches out of his favour, and out of the Temples and Tythes, and forbid their Meetings, and pej'-

ficute

fecute them unjuftly, it is fchifmatical in any to call thele men Schifmaticks, and to deny Communion with them, as holding and calling them tmlavjfaL Ccwven* tides) as long as it is not fo. To. feparate from a trz*. hibited Church may be Schifrn^ as well as from an aU lowed one, when it is unjtlft.

SecJ. XXXIII. 9. To feparate in mind from the Dctlnne cf Faiths or in heart from the Lcve of Truths Wcrjlnf or Brethren is dangerous mental Schifrn in thofc that ordinarily aftemble with them.

Seel. XXXIV. And all dividing Opinions, and Do* 6trines 5 and Practices, tending to open Schifrnare fchii-matkal according to their degree; foch are taiie ac-cufing thoughts of the Churches Doctrine, the Mini-fters Preaching, the Churches Worfhip, Order or Government, or of the peribns of the Paftors or the People.

.Seer. XXXV. 1 o. Secret im&ance or unbelief of neccjl'ary things, is inconfiuent with that interna; en that maketh the Church Myfacal. Negatives may be Schifrn as well as Pofitives.

SeB. XXXVI. 11. It is alio #tf«7tt/Sehifin, when men hate, or love not Gods Word and Worfhip, and the Communion cf Saint-, and the Servants of Gcd, but love Pleafures, Sin, Deceivers and Dividers better.

Seti. XXXVII. 12. Cenfaring, reviling, {hindering, defaming Rulers, Teachers or People, or ether Churches of ChriiTr, by tongue or writing, in Pulpits m in common talV, efpeciaSly by -published faiie Invc--£tives, is Sehifinatical : Of which many Contr< tills and Disputants are guilty, and many that reproach opprelied' Churches and Perfbns, are feb tical, in calling ethers Schifmaticks and Hercticfcs.

Sett. XXXVIII. 13. Printing, preaching or pi> blifhing Herefos, cr any falfc dividing dochnv. in its degree fchnmatical.

L X 3J Sett. XXXIX. 14. Making ones (elf uncafahU of Communion, and doing that which deiervcth Excommunication, is a rending ones felt morally and by merit from the Church.

;.XL. 15. Caufelcfs renouncing C6mmunion with true Churclc:, eipecially alio letting up Anti-churches unwarrantably againft them, is Schiim, according to the degree; before delcribed ; yea to hold Churches in other Cumtreys uncapable of Communion, and un-juftly condemn them as Hereticks, is Schifm.

Sec 1 :. XLI. 16. The more men draw with them into Sohffin, the more ceteris paribus it is aggrava-Ebd : And the Leaders and zealous Promoters are mod guilty.

:'. XLII. 17. It is aggravated Schifm to oppofe Re-ccnakrs, cr the healing Doih'i'ncs and Practices that c proper means of unity, and to reproach, viiiHe { fife them.

Sect. XLUI. 18. The greatxfl and commoriefl: Schifm is by Dividing Laws Mid Canons* which caufe-leilv frlevce Mimfiers* Jcatter Flocks*, and Decree the uniilii Excommunication of Chrifrians, and deny Con> •n to thoie that yield not to {infuli cr unnecefla* ty itl-made terms of Communion : And Periecution, and Excommunications in the executing of fuch Laws, are Schifei in its virulent exercii?.

Sect. XLIV. 19. It is therefore fchifeatical to deny neceilary toleration of Diflenters, and Liberty for iiich to worfhip God in (everai places, who by unavoidable difference of judgement in tilings tolerable, I cannot without violence to their Confidences meet in the fame place.

For inftance, fuppofe the Parifh-Churelies have the tift of Organs, and forae cannot be perlivaded but it s fin: As the reft will not be deprived of the Mufick ifor their lakes, fo it is unjuft and ichkmatical that

they

they fliould be denyed leave to worfhip God elfe-where without it. So if a Church will caft men fronl the Sacrament, becaufe they dare not ft, or ft and, or kneel, and will not allow them otherwile ellewhere to receive it. There is no pofsibility of Concord without tolerating fome differing perfons and Aflem-blies.

Sett* XLV. io. The worftSchifnt being that which is a feparation from the univerfal Church, it folioweth^ that the moft jchifmatical Church-Tyranny is that which unjuftly excludeth men from the univerfal Churches vifible Communion ( for from the ffciritual they cannotj fuch are, i. The Anabaptifts, that undifciple all Infants: %, Thofe that deny Chriftendome to fuch as dare not ufe or receive the tranfient Image of the Crofi as the engaging dedicating Symbol of Chrifti-anity, or the Children of fiich whole Parents dare not fo prefent them, nor yet commit the Covenanting for them to men called Godfathers inftead of themfelves. i

3. The Seekers, that fay, all the Vifible Church is loft.

4. But the greateft Schifmaticks are the Pope and Papifts, who unchurch all the Chriftian World fave the Se6i: or Subjects of the Pope. To cut off Chrifts members from his Body Vifible, or deny men their place in the uriwerfal Church, is a far heinoufer Schifm than to caft them out of, or rend them from a f&tm cular Church only. 5. And the fame guilt is on them that by un'juft Excommunications pretend to cut meir off from the Church univerfal: eipecially by unjuft hereticating whole Parties, Countreys or Kingdoms, or interdicting whole Kingdoms Gods publick Worship, as the Pope* hath often done. And efpecially* when on filch Pretences they excommunicate Kings, and raiie warres in Kingdoms, and embroil the Chriftian World in blood.

• Sect. XLVL The greateft Caufca of Schifins, I have

- opened

opened in the forefaid Scheme, and die Preface %o

my CathoL Theologie, viz.

I. 'For Perfbns, i. A Contentious Clergy, 2. Un-wife and wicked Rulers, 3. The deceived people.

II. For Qualities, ( 1 ) Remotely, 1. Selfiihnefs and Worldlinels in Hypocrites: 2. Hatty Judging of things not well underftood (the common vice of Mankind 3. Slothfulneis in Students. (%) Needy: 1. Pride, or want of Self-acquaintance : 2. Ignorance and Error: 3. Envy, Malice and Bittemels.

III. The infbumentai Engines of Schifiii are, 1. In General, Corrupt departing from the Chriilian Simplicity: 2. Particularly: 1. From Simplicity of Do-ftrine by Dogmatifts -Words and Notions: 2. From Simplicity of Practice by iuperftitious Additions: 3. From Simplicity of Dilcipline by Church-Tyranny irid dividing Laws and Impositions.

Sect. XJLVIL The miichievous Effeffs of Schifiii I

liave alio there named. 1. The Corruption of Do-

Brine by Wranglings. 2. The Corruption of Worfbip

)y faction, partiality and wrath. 3. The Corrupri-

m of Difcipline by Tyranny or Partiality. 4. Self-

ieceit by falfe Zeal: y. The deftruction of Holinefs

nd a heavenly Converlatioru 6. The Deflxu&ion ok

-ove, and the life of Wrath, and manitold injuries.

\ The corrupting and undoing of Civil Rulers, by

pprefsion, partiality, injuftice, periccution, and warren

'. Expoiing the innocent to fianders, hatred and per-

pfution. 9. Hardening the, ignorant, unbelieving and

.ngodly to their perdition. 1 c. Hindering the Suc-

eis of the Gofpel. 11. Corrupting the Churches,

weakening them, ihaming them, and Strengthening

leir enemies, and drawing down Gods Judgments

*i them. 12. Shaking the Civil peace, grieving good

: 'oilers, Teachers and People. 1 3. Cherifhing all Vice,

tid hindering all men of the comforts and benefits

bf peaceable Communbn with <3od .and Dht anotl Whoever are guilty of true Schiffn or DivHVons, ar

gui'ty of all thefe consequent nriRhicfs in a refpccKv

liegrce.

•CHAP. It ' The true Prez entices and Remedies of Schifm

Sett.lJ^T^'O tell men what fliould be dotie for Unity J and Peace, a\td for Salvation, is far.eafie than to bring men to the Practice of it. And as it i hard to prevail even With one man, for all the Re cjuifites herefb, fo if mod of the Chriftran World wen ib happy as to be thus qualified, yet as one dhca'cc part doth trouble and endanger the whole body, fi the reft of tile world by their badnefs would kc, common diiqu'etments and troi b es \ fo that it is ik rnore a vnfetl Ccnccrd, than vc-yftct Knowledge and He thiefs 9 which we can hope for in this World.

Scci: H. i. It is prefuppqfed, that Chrift the grea< Peace-maker hath dene much (andmoft ) to this Woii Til racy. He hath reconciled us to God; he hat! mace hhiiieif thi Qnter of our Unity : He hath give* us found Dccrr'ne to lead us out of dividing Dark nefs: He hath made us fuch juft ahd holy Laws, a: all tend to Unity, Love and Peace: He hath leftu: his own perfect ana iniitable example: He hath pre f ribed the j(nr terns of our Unity and Peace: H< hath made LoVC 0 an ^ Meekneis, and forbearing, f .-raving, and all 1 healing Principles and Practices, the Conditions of kis Promiies, and the great Dutie and Marks of his Diiciples: He hath difgraced and ftriclly forbidden all dividnfc qualities and actions;

ai!

[ »7 ] all uncharitablenels, cenfuring, wrath, malice, envy, backbiting, evil-fpeaking, difcord, contention, revenge, &c. He hath threatned to fhut out the guilty from his Kingdom: He hath inftituted Church-dilci-pline to (hut them out of his Church till they re-Bent : He poured out the Spirit of Love and Concord, miraculouuy at firft on his Difciples, making them of one heart and mind, even to a voluntary Community of their goods: He prayed that they all might be One in him : He hath appointed his Minifters to preach up Love, Concord and Peace throughout the world : He hath inftituted particular Churches for the exercife >f Love, Concord and holy Communion : He giveth :o all true Chriftians the Spirit of Love and Peace^ md every one hath fo much of thefe ('as a new Na-Wtvc) as they have of his Spirit and facing Grace. All his and more hath Chrift done himlelt for his Peoples Unity, Love and Peace.

Seel. ill. a. Under Chrift the chief Instruments of bncord muft be tint faithful Minifters of Chrift , whofc uty hereto I have before defcribed. Particularly, . They muft be men ol: more eminent knowledge nd gifts than the higher ibrt of the Flock : or elfe if he People once perceive that they are equal to them, hey will delpife them, and turn Preachers, and let p for themf elves : 2. And then fiich Minifters being .ot able to deal with Sectaries and Hereticks, will be-ray the Caule of God, and the adverfaries will carry way the Hearers: And it will be eafie to bring fuch erfbns into Contempt, and then the Truth wilFfufter nth them : God Htteth men to do the work that he r ill ble(s them in : Not that every Congregation iuft needs have fiich an eminent man; for a great ■ight will (hine to other Parilbes, and an able man t one Parifh may be ready to help the next, and to mfute Gainlavers, and may keep up the Credit of B b tfc

.the Miniftry: But it is fiich that muft preferve the Unity and Concord of Believers, and preferve the Church from Schifm.

Sect. IV. 2. And if Minifters do not alia live in ho-linefs, juftice, charity, free from Heihiy lufts and pleasures, and unfpotted of the world, as freer than other rnen from a proud, a worldly and a covetous mind, dividers wlii defpife them, and ignorant people will (ufpe6t the Caufe for their fakes, and many unfetled well-meaning perfbns will fall from them, and turn to them that they think live a more ftrict and pious, and humble and charitable life. The Minifters Life as well as Doitrine is needful to remedy Schifm. As men fly from a Carrion or a ftinking place in the houfe, fb will the people from Priefts of a corrupt Converfation.

Sett. V. 3. And it is necellary, 1. That a Preacher be skilled in the particular Controverjtes that the Church is in danger of: %. And that he skilfully^ 2ealoufly and frequently preach up the neceffity ancf excellency of Unity, Lo<ve and Peace, and the fm and danger of the contraries: That men may by right Reafon and the Fear of God, be taught to make as much Confcience of thele as they do of other great Duties and Sins, and may not be without preferring Fear.

Sett. VI. 4. And it is fpedally neceffary, that a Preacher know how to deal with the Perfons as well as with the Caufe: and that is not to rail at them, and render them fhamefull and odious whom he would win, nor publickly to expofe them to contempt, much lefs to dander, abufe or .opprefe them ; But with Evidence managed with meeknefs, love and tendernefs to convince them, and make them feel that all cometh for their own good, from unfeigned Love ; as Mufcu-hts won the Anabaptifts by feeding and relieving them

in

R

Di

C'9] in Prifbn,till they fought to him for inftru£tion, and Were difpofed to hear it. Nature flyeth from hurtful things and perfons : Had the Enmity been put at firft between the Woman and the Serpent, Eve had not been lb eafily feduced. Too many Bifhops and Preachers go about to cure Schifm as a man would bring Birds to the Net, or Filhes to the Bait, by fhouting and throwing Stones at them; or as one would get the (warm of Bees into the Hive by beating them; or as one that would get a Wife by deriding and railing at her; or as a Phyfician that would get practice by mocking his Patients inftead of medicining them. Men know better than fb, how to bring an Oxe to the Yoak, or a Horfe or Dog to hand, or to tame any Bird or Beaft that is wild and frightful It's true, that as a Malefaitor is hanged for the good of the Common-wealth rather than his own, (b a defperate (educing Heretick or Divider may be juftly rendered as contemptible as he deferveth, to keep others from being; deceived by him : But all that we hope to win mull h>e otherwile ufed, .eproach and difgrace maketh the Medicine fb bitter which fhould be fugaredj that with one of many it will not go down. Scorn and reviling is the way to drive them further from us.

SeB. VII. y. And Minifters Patience with tolerable .{Tenters, while they worfhip God with forae dine-nce from them, in their own Ademblies, is a ne-ceffary prevention of worfer Schifm. Thus (bme peaceable Bifhops kept peace and love with the No-vat ians, when others by contrary in cans made more Schifms; ( As Eplphamm faith Audita by intemperate foolifh oppofition was driven from the Church: ) What hurt will it do me, to let people hear another Teacher, whom they preferre before me, and can more profit by ? If I am for Organs, for Images, for Crofting, &c, what hurt is it to let others meet and B b i worihip

worihip God without them? But when Preachers havi not prfonal worth to keep up their Reputation, am then rait atthofe that do not value them, they do but make themfelves more vile : And when they are fo proud, that if people leave them, and preferre another, they cannot bear it, but think to remedy it by making odious or vilifying thofe that undervalue them, they do but as all proud men do, even crofs and more debafe themfelves, and make that a Schifin which was but a perlbnal negledl.

Sett. VIII. 3. And the Chriftian Magiftrate muft be a principal Inftrument of remedying Schifin. And very much may he doe by wifdom, moderation and right means, which I have mentioned before ; when wrong wayes do but increafe the Schifm.

Sett. IX. 4. And the ancient and wifeft fort of good Chriftians muft be great Inftruments herein They muft be Examples to the Younger of Love, Peace and Concord: They muft oft tell them how good and amiable a thing it is for Brethren to dwell and meet together in Unity, and open the fin and a danger of Divilion. Age, Grace and Experience mel- 1 low and fweeten the Spirits of ripe Chriftians, when c the Young are green and harfh and lowre.

Sett. X. But among all thefe there are fbme men rr in all Ages, whom God ftirreth up to a fpecial zeal for i Chriftian Concord ; And though the ftate of the place £ and times which they live in, or their own weaknefs, -may make ibme of them propofe fome terms which in £ better times would be unreafbnable fas Erafmus, Cafii fancier , Wicclins^ and others did J yet it is that healing; \ Spirit that muft be a prime mover in all the work, if \ ever Concord be obtained : Such have been Melon*, i Bon? Mufculzis, Bucholzer, Junius, Joh. Ger. Veffius, r : Camerc, Ludcvicus CapeUr/s, Placaus, Teftardm, Amy-rahlr/s, Blonde!!, DalUrrs, the Breme an4 Britfy Divines

vines at Dort, and by their means, the Decrees of tl Synod are Pacificatory ; Calixtus and his Afiociat Johan. Bergius, C'cnfad. Bergius^ Ludov. Croch/s 9 purge, Archbifhop Ufher, Biihop Hall, Bilbop Dave nant, Dr. Ward, Dr. Vveficn, Mr. Whately, Mr. burner, Chtllinpvorth, and many more : But before all, [fchr. Dury and Mr. Le Blanke. As fome men that lhidy the Revelations or Chronologie, or Genealogies, &c. are readier in tho£ particular Subjc\3s, than other men though of greater parts y fo they that ftudy the Churches peace, in J the Concord of differing Chriftian?, ufaal)y are fitter for that work than others.

Sett. XL There is one (ore of men that hare written many things excellently for Peace* even the Sociuiayis^ who being Hereticks, have thereby done much harm. Divers of them have laid down in general tho'e Rales uid Terms which might much have furthered the Churches Peace, if the fame things had been Written yy men of Name and Reputation. Wbat &ontk$s vas, or what Rupert us Mddmws was, f am not fare j ome (ay they were Socinians, and fome d<^iy k : Ii.tr

am (urc> if they were heretical, their excellent Pre-ep^s for Love and Peace may rife up m j«$gri gainft Orthodox Persecutors, Schifoatleks. aad p ilers: Many that are hnovm to b bok, have

rritten much for peace;; and Satan had ?;reat

■rentage of it, to bring all earndl rrtith-r, : t tt peace ata lufprdon: fo that arm

retreat of Church-w. tor the •

;*g of our confuniing flames hot he is prefer fed to be guilty of fame FfertfS^ za$ to ially need of Charity or cok-rar.

ox* that haymg; loft his T fills cut off Or if fit be about a re concerned m, that a man bd .'■■otk% tq Truth a

fufpe£ted to be of the mind of CaffanJer, Wicelux, Gro* tiusi or fiich as they: Even Jacob Behmens writing lo much for Lwe, and againft Wrath^ hath made fbme fufpedt a Treatife that is written for any extenfive Chriftian Love : Could Satan but engage a man of ill fame to preach and write fervently for any fundamental! point of Religion, I am afraid with many it would make it fiifpe&ed.

Sect. XII. It is alfb of great moment for the preventing or remedying of Schifm, to -choofe a fit feafon tc manage the remedies. Were not men very proud anc felfifh, the fitteft feafon would be times of Civil peac< ; and profperity : And indeed a common peace of many Countreys will hardly be well profecuted in any other times; becaufe it needeth fedate minds, and quiet en tercourfe, and friendly communication ; which warr and exafperations are againft: Nor is it a fit time t( heal a particular perfbn^ when he is fined, imprifoned 1 perforated, or opprefled: For his fenfe and pafsion wil flop his ears, and drive him further from thofe tha-he fuffers by: ( fb far are they miftaken who tab violence and foverity to be the wayj. But yet Pre* jfieritj hath greater hinderances of Love and Peao -than Sufferings : F<?r then ufaally the lovers of till World f called in Scripture the Enemies of God) a they ftrive moft for wealth and power, do obtain it • And being made Lords and Prelates, they think ther ft is no fare and honourable Peace, but by all mens fob • mifsion to their wills and dilates: Pride never know 0 eth the way of Peace, but trufteth to infiilting pafsic » nate violence, which cureth Schifm, as Brandy wil do a burning Feaver : which may rarely be lodged ii fuch frigid matter as may accidentally cure it, whid ordinarily would kill: And a Schifmatick may be fuel a rimerous worldling, as that fuffering may drive hin into outward complyance: But Conscience fb refpe£l

et]

eth God, as to count man and all that he can do as

j nothing. Religion is a worfhipping and obeying GoJ

e as G A : and whoever preferreth any mans Power or

• intereft before him, (6 far hath no true Religion

at all

Bat if a fufferer be? to be cured, it muft not be by him by whom he fuffereth, but by another that pi-ieth him and lamenteth his fiifterings. But ufiially Pride ana carnal Confidence in Profperity hinder men :rom that condcfleiifion and moderation which is ab-oluteiy neceiiary to Love and Peace: Wantonnefs ;; aid Contention are the ufaal fruits of greatness, full-^(s and worldly eafe : (b that Civil Peace and Re-igious are too often ftrangers} and being dryed in :he Sun-fh:ne we are crumbled to duft. And it is Gods ordinary way to caft contentious Wranglers into the ^uni^ce, and melt them till they may be caft into one noM : Ridley and Hooper were reconciled in Priion. iVhen men that fell out are all taken Captives by a :ommon Enemy, they are iboner reconciled. When nen all fuller for the fame common Caufe, and are ogether in Gaols, or Banifhment, or reproach, then go rie whether .they will hearken to peace. It was the

«reat fhame of the Englifh Fugitives in Qj. Maries ayes to fall out at Franhford in their Exile. In a vord, both Profperity and Adverfity have their pro->er heips and hinderances of Concord , but ufiially, es of common Civil Peace, are the hopeful] eft times o treat for a common Religious peace • but for imxli-quarrelling fartks, common fullering is a better le.

Seff. XIII. Whoever will be the Inftruments of hea'-ng Schifms, muft neceflarily prrferve his Reputation ith thofe that he would- heal, or at leaft withthe com->n fort of religious perfbns: For if once he be common v ill fpoken of, the beft things which he fej

will be defpifed : Jf he be a Prince, if he be comnii ly reputed a found and a good man, all that he dot! will have a good interpretation : But if he be take either for an enemy to Piety, or to the Do&rine whici prevaileth, all that he doth will be fufpe&ed for a<9 of malice. Confiantius is praifed by Hilary himfelf an< .many others, for a man of laudable difpoiition am coriverfation; and yet his being for the Avians^ mad ^11 ill taken that he did, and he did much that de ferved it: Theodofius junior and AnaJfaJim were ver pious Emperours, and great lovers of Peace, and ftre nuoufly laboured to have kept the Bifhops from Schifh and Church-warrs; but being fiippofed to fa voir mod that party which the others called Hereticks, al that they-did was ill interpreted, and fofpe&ed to b in favour to the Hereticks. It is therefore very ne ceflary that a Peace-making Prince be down-righ honeft: and impartial, and fhew himfelf confcionablt in all his Actions, and a lover of Mankind, and injurious to none, but a fpecial favourer of the good, and an enemy to Wickednefs, Debauchery and Malignity in all. For this will make people love and trufl him, without which nothing will be done.

And what I fay of Princes, I muft fay of Pafton and Preachers: If a man be never fo zealous for Concord, if he be commonly fiippofed to be an ignorant m : an, cr a wicked man, or an unconfcionable crafty To-liticia?iy or a Heretick 0 or dangeroufly erroneous, or one that is partial, or hath any ill Principles or De* figns, or a Perlecutor, or whimfical Fanatick, all his Eadeavours are like to do but little good : The general love and honour that Arch-bifhop Ufher, Bifhop Da-venant, Dr. frefibn, Mr. Gataker^ Mr. Fenner, Mr. Wattcn, Dr. Stoughtcn, &c. had with all forts of fbber men in England, made thofe conciliatory, moderating Principles to be regarded, which from other men

have

have been received with fuipicion, if not conrempr and (corn.

Sebl. XIV. Were there no more (aid of all this fiib-jeet but that of Ruvertus Mtldenius cited by Lonra-* J-ts Rergius, it might end all Schifms if well under-ftood an4 uicd, vk» Si in NECESSsiRIIS fit UXITyiS, m NON-NECE" IIS LI-

BERTHS, m UTRIS^JJE CHaRITAS, optimo certe loco ejjtnt res noftrte. Unity m things ne* * eejfarj) Liberty &s unnecejfarjyditi Charity, in bctl\

would do all our w

Sett. XV. Or briefly all muft be done, i. By the

m LIG HT of Reafbn and Sacred Truth adapted to the Underftandings ol* the people, and fca(bnab!y pro-pofed with good advantage to convince them. 2. By the L O VE of Paftors, Rulers and Difienters, heaping coals of Fire on their heads. 3. By the rOTVER ot Magiftrates, encouraging men of Truth, Piety and peace, and retraining men from propagating in-

. tolerable Errors, and all forts from violating the Laws of Humanity, Chriftian Sobriety and Charity, and the publick peace, and not permitting them on pretence of Religion openly to revile and abufe each other, (b as to keep up mutual hatred and diabolical Calumny, and by licentious tongues to wrong each other.

Thcfe few things'would better heal the Churches, than all the violent and compound Medicines which worldly Juglers and unskilful Mountebanks have long tryed in vain.

CHAP.

CHAP. III.

More of .the fame fuhjeft; Twenty things ne-ceffary in all that will deliver the Church from Schifm.

Seff.I.Y\EcauCe this dividing. $&Mt goeth not eafily J3 out, I fhall repeat ari$ lumme up the common Duties of all men that will herein fucceflefully ferve the Church: for it is not every man that is fit for fb excellent a work, though every man be bouncf to it in his place : The lad Experience of the World affureth us, that hitherto few skilful and effe&ual Phy-ficians have been found.

Seff. II. In fhort, all men that will promote the Churches concord, whether Magiftra'tes, Paftors or People, muft obferve all thefe following things, as the ne-ceffary means, which if they be wanting, yea but one of them, the Churches will be fo far dif^uieted, and dip eafcd.

i. The forefaid fimple Terms of Union mull be underftood and received, and folfe and enfiiaring terms muft be avoided.

*2. Magiftrates muft preferre Chrifts intereft before their own, and fee that their own lyeth in preferring his: and muft value confcionable upright men, though diflenters in tolerable cafes, and not encourage their imconfcionable enemies. And muft keep peace among the Clergy and among all.

5. Men muft be taught to place their Religion in worfhipping God 'in Spirit and Truth; and to ftudy the power and practice of Godlinefs, Sobriety, Juftice and Charity, more than Opinions, felf-exalting or Will-

worfhip

\

worfliip : and to love their Neighbours as themfelves, and do as they would be done by.

4. Men muft learn of Chrift to fee the amiablenete of Sincerity and Holinc'; under many differences and weakneilcs and (b love what is amiable, and bear with what is i.o'erable, an< wdon what is pardonable in all: and to receive t i weak, even in the Faith, but not to doubthill Deputations : and to (peak more of the Good that is in upright men than of the Evil : yea never (peak evil of any man till they be certain of the truth : nor then till they be well (atisfied, that it is like to do more good than harni

5. Men muft labour to know themfelves, and be acquainted with their own fallibility and defe£Hbility, mutability and inefficiency, and to remember how much they have to be pardoned and tolerated, and lb to caft the firft ftone at themfelves ; to fly from Pride, and know how unmeet they are to be the Rule of alt mens Judgments and Practices, or to feem (b wife, as that none fhall be tolerated that differ from them, nor (peak publickly to God, but in the words which they prefcribe.

6. Men muft not be too ftrange to one another, nor keep too diftant; for neerne(s and acquaintance re-concileth, and diftance cheriiheth falfe reports and

I fu(picions, and men take liberty to hear, think and fpeak ill of ftrangers behind then* backs, which fami-! liarity would cure.

7. None but Volunteers muft be taken for true ' Chriftians, nor admitted to holy Communion, to receive the Seals of Pardon and Life.

8. To ufe more a friendly difcourfing way for convincing Diffenters, than di(gracefull, pafsionate, militant difputations, (Though dangerous feducers muft be confuted by neceffary disputation. )

9. To abhorre Envy and Emulation <f the Oflf-

fpring

lpring or oeininneis anu rriuey anu not to grudge a other mens efteem, that are preferred before us -> e{pe daily that Preachers and Paftors envy not the preference of other Teachers, nor murmur at their liberty honour or fiiccefs; but rejoyce with ~Paul y Phil, i that Ghrift is preached, though it be by Contentious men, that do it in Envy and Strife, to adde affli&ion to the aifli£led.

10. To dread Perlecution and unjuft violence to men of Confcience, and not to force them to fin and damnation, by bearing down Confcience in unnecefla-ry things.

11. To be well furniflied with holy Reafon and Ix>ve, and for Minifters to be confined to the uie of thefe, from all ufe of Violence by the Sword - and kept to their proper work and Government by the Word and* Church-key es*

i %* To rebuke and frown away malignant and Religious Galumaiators, Whi/perers, Cenfurers and Backbiters.

13. To teach the People wherein the uniting Sub-fiance of Religion doth confifl:, and what a fin ft is to be cenlbrious and feparate caufelefly from others^ and reprefent their different Opinions* Modes and Ckcumitances of Worfhip unjuftly odious, to ftirre up- otheir mens hatred and ieparatihg diftaftes: amj how great a fin and danger Schifhi or Divifioa is.

14. To avoid all needlefs novelties and fingulan-cFes, and to keep to Vincent. Lerim?ifiss Meaiure* of holding to that which, bath e-zK? been received as ne-ttffart by the who vas. the primitive Faith and ReiigK-

1 p. To avoid contending about rneer ambiguous wards* and fcver to agree of the fence of all the terms before you enter co . di&utarioxi-; and tofei

;:

D

16. As Magiftrates muft be juft and impartial, :j people muft be taught to obey them under Chrift, in 7 all lawfull things belonging to their Office, and that I as a part of their Obedience to God. i 1 7. Peace-makers muft be men of Piety and blamc-lefs Lives, that may honour their works, and not by fcandal harden adverfaries, nor lay Stumbling-blocks before the weak : and fiich as ftudy to do good to all.

1 8. They muft fiibmit to men ot the loweft and weakeft ranks, and not defpife them, and the ftrong nuft bear the Infirmities of the weak, reftoring the fallen with the fpirit of meeknefs, remembring that they alfb may be tempted.

19. They muft not expeft fiich a degree of Concord on Earth as is not to be expeited, left for want of it they be tempted to murmur at God, doubt of Religion, and make the breach wider by unjuft (e-verities againft the weak.

a o. When any are accufed of Herefie or Scandal, they muft be ready with patience to give (atisfaction to others, to the Churches, to Rulers, to Equals, or Inferiors, Referring them to their Profelsion of Faith, and anfwering what is charged on them, and willingly amending what they are convinced is amifs.

But all this and much more I have formerly written in a Book called, The Cure of Churcfj-divijions.

CHAP. IV.

Popery Q or the Papacie ) will never unite the Church.

SftJ.I.T Come now to prove the infufficiency and

X ineptnels of the terms of Union which many

men have deviled, and obtruded on the Churches:

Repeat-

- • [3 ° ] .

Repeating, that few things more divide, thanfalfe Mean, cf uniting, while thefe engage men to fetagainftall thai cannot yield to them. And I fliall begin withthe term of the 'Papal "party, as being the chiet Pretenders.

Sech II. The Papifts think, that the way of Union and avoiding Schifm is, for one Man, the Pope of Rome. to be taken for the Universal Vicar of Chrift on Earth, even the governing Head under Chrift of all the Chriftians en Earth, yea, and of all the World, in order to make them Chriftfcns; and that the Church on Earth is one filch politick Body, of which Chrift is the invifibl^ Head of influence, and the Pope is the vifible Head as to Government: And that none are of the vifible Church that are not the Popes Subjects, and that they that refufe fuch Subjection are Schijmaticks or Heretic ks or Infidels : And that all that own Chrift, fhould be compelled by Sword or torment to own the Pope as his Vicar General.

Sei~t. III. Campanella, de Regno Dei, openeth the My-ftery of the Fifth Monarchy,and alledgeth the texts that are brought for it, as intending Chrifts Reign on , Earth by the Pope as his Viceroy : And indeed it is an Uni-verfal Kingdom or Monarchy which they plead and ftrive for, under the name of the Univerfal Church : But in this they greatly differ, whether the Pope have the univerfal Power of both Swords, or but of one, that is, both Civil and Ecclefiaftical, and be really the King of all the World : And herein they are of three Opinions as to the Subject of this Power, and of three Opinions as to the degree.

Sect. IV. As to' the Pojfejfor of this Authority, i. One party fay that the Jumma Potefias is in the Pope ; i. Another faith, it is in the Pope prefiding in a General Council, or in the Pope and Council agreeing', 3. And another party hold that it is in ^General Council aicne, yet ib as that the Pope is the Head of

the

4lhe Ifriiverfal Church, as the chief Prelate, andOrdi-4dinary Governour, though lubjeit to the Legifla-five and Judicial Power of the Council.

Sett. V. And as to the Degree of Power, i. Some hold that the Pope is the Monarch of all the t Earth, having the chief Power of both Swords, and that the World is his Kingdom, as Gods Vicegerent.

a. Others hold, that he hath direcHly only the Eccle-(iaftical Tower, but indireitly and in order to Spirituals he hath alfo the Temporal power ( of the SworclJ : Or, as the moft hold, that in his own Territories he hath both Powers as to Perjonal exercife ', but in other Kingdoms^ he can himfelf only execute the Church-power, but he may command Kings to execute the power of the Sword for Religion, according to his and his Bi-(hops decrees: and may force them to it by Anathemas, and releafing their Subje&s from the Bonds of Fidelity, and giving their Kingdoms to others : As fbmt (ay, that the King may not be perfonally Judge Jn the Courts of Juftice, but he may make Judges, and force them to their duty, and depoft them if un-orthy. This differeth little from the former: The Monarchy is neverthelefs abfblute, though Kings be jthe Popes Officers or Liftors.

3. But fome few hold that the Pope and Biihops avc no Power of the Sword at all, nor of forcing "ings to ufe it; The Controverlie was hotly handled 'hen Popes and Emperors were in Warrs : The Vc-umes written on both fides are pubxilhed by Goldafttts, :o which William Barkley and fome others in France lave added more.

Seel. VI. Rightly therefore doth the Geograph. Nu-Vienfis call the Pope A King; The Name of a Church naketh not a difference in the thing : There be fome :hat think that all Kings fhould be alio Priefts, and he Pone- will grant it fo far as to hold, that all Bi-

fhopj

{hops lhould be Maglftrates, and the Chief PfWjt 1 Univerfal King. Cardinal Bertram in Biblioth. Patr. Ctith, God had not been wife, if he had not jet up juch a Monarch undtr him over the World. And in Paffagio feu Eidla Sixti quart i Philippo Palatine Rheni tn Fre-hero, Vol ^. pag. i6x. you may fee their Claim in thele words : [] Univerfos Chrifiianos Principes ac omnes Chrifii fideles requirere eifque mandare vice Dei, cujus Iccurn quamvis immeriti tenemus in terras f\ To reqmre_ all Ch'riflian Princes, and all faithful Chriftians, and to command them in Gods jitad, ivhofe place on earth we hold, though unworthy. J

The Twelfth General Council, viz,, at the Late-rane, (ub Inmc. 3. and (bme at Rome under Greg. 7. and many others, put this Claim of theirs pad: doubt.

Seel. VII. Now that the Univerfil Church will never unite in the Roman Papacy, I prove undeniably as foiloweth :

1. Becaufe Chriftians will never unite in an Agreement to for fake the Scriptures as Gods Word and Law : where they will ftiil find that he never inftituted fuch a Roman Monarch. The Papifts contrary Afferrion will never convince the World, when the Book it (elf is open before rhem. They will there find no, one man that ruled all the reft; no one to whom Appeals were made : no one that ever claimed fuch a' power; much lefs that fettled any fiich at Rome', est that ever a word was left by Chrift to direct the Church to center in the Biihop of Rome : Nor that ever the Apcftles preached this to the Churches, which they muft needs have done, had it been eilential to the Church Catholick, or half as necciiary as the Papifts make it.

Sect. VIII. 2. Becaufe in Scripture,Chriftians will (not only find nothing for it, but much againft it : which many Volumes having largely proved, ('-Cbamier,

J#hitahcr t

L33] >} Whitakers, White, and abundance more) it would be ,1 vain here to repeat. I commend to the Engi(h Reader I now but Dr. Challontrs imall Book, ot the Catbolick Church.

Sect. IX. 3. Becaufe, were it but as dark and doubtful and uncertain as common Reafon ana Difputcrs experience proveth it, the univerfal Church can never unite in a thing which (6 few can fee any certainty in, or evident proof of.

SeSf. X. 4. Becaufe the greatlyeft reverenced General Councils are againft it, limiting the Popes power :o his Diocefe, as Nice firft doth; and declaring hirm |:o be National, and of humane Infiituticn as being

I*3ifhop of the Imperial City, and advancing Cowftan-■inople, from the fame Reafon as doth the Council of Zhalcedcn : Of which I have largely written againft rret.

Seel. XL 5*. Becaufe the Greek Church hath ever ield the Papacy to be of humane Inftitution: Proved 'riefly ; 1. Becaule they ever held the Popes power ftand on the fame Foundation with the other Pa-fiarchs: But they ever held the other Patriarchs to be f Humane Inftitution ; which needs no proofs to men f Reading, 2. Becaufe they fet up Conflantinoflt rft next him, and then equal to him, and then above im: which they liad never done, had they taken the apacy to be of Divine Inftitution: For they never :etendcd any fuch foundation for the Biihop of Cpn* mfimples power; and they were never (o defperate to fet up Mans Ordination above Gods. 3. Bo life they took his Power to be limited by the Laws the Empire, and him to be fub ! cct to the Empc-All which is known to men that knowChurch-iftcry.

XII. .6. Becaufe the common Rcafbn of Man-

ftill difcern that a humane Monarchy of

C c 'all

[34] all the Earth, is a'dream and Impofsibility ; and no man is naturally capable or exercifing (uch power.

Sect. XIII. 7. Becaufe while Baronms, Bin'uts, Cr< Surim, and other Hiftories of the Councils areexta and tlatma, Anaftajius, and other Hiftories of 1 Popes, and while all the old Church-Hiftory is exta and all the Qtrman^ French, Italian, Belgick, Engt and other later Hiftories, the- horrid wickednefs Pones, and the Mifchiefs they have brought upon World, and the blood they have died to fettle tt Kingdoms, will be known to Mankind, and will : iuffer men univerfal'y to believe that God ever mi fiich Gover nours efiential to his Church, or neceffi to its Ui.

553?. XIV. 8. Becaufe Kings and States will ne become all io tame and fervile, as to refign their Ki corns ib Far to an universal Monarch, and to becc his Subjects, efpecially after the fad experience of Government.

SeEt. XV. 9. Becaufe if the people were never blinds there will in all generations arife wife and Let cd peribns. who will know all thefe things, and ne content to Pbpery.

Sect. XVI. 10. Laftly from Experience : The I veifal Church now doth not , nor ever did unita the Roman Papacy, and therefore never will That now they do not, is pail doubt with thofe 1 know the Papifts are but the third or fourth par the Oiriftlan World Biffiop BramhaVAxAx they t tilth part. The great Empire of Ethiopia, :ians ir\ Egypt, S)ria 0 'McfcpGta???ia, that are k called by them NtJJ-cria?is and Eutychians or j who parted from the Gretksivpon the ejection of Du\

the Council of Cha!ced. r 7*,ikc Armenians, cr.S) Mmomtani) G tho'e (cattered in the.*

[3>] fian Empire, die Greeks fcattcred throughout the Turkiili Empire, the Empire of Mofcovie, the Kingdoms of Suede?!., De?rmark, England, Scotland and Ireland^ the Subjects of the Dukes of Saxony, Branden-burgh, Lunenburgb, Hanover, Ojnaburgh, Holficin, the Prince of Hajfia, the Palfgrave of the Rhine, Ducal PruJ/ia, Curland, Tranfilvama, all the Protefiant free Cities in Germany, Dantz,ick, and others tolerated in Poland, thofe in Hungary, fbme in Walachia and Moldavia ', Belgia, railed the Low-Count reys, with Friefland, Embden, Geneva, &c. the Proteftant Cantons of Helvetia ; thofe in Rhcetia, in Piedmont, &c. and thofe tolerated in France : Our Plantations in the JVeJl-Indies or America, viz. New-England, Virginia, Barbados, Bermudas, Jamaica, and the reft ; All thefe are Chri-ftians that unite not in the Pope, nor are (Libjeit to him.

I know they fay that thefe are Hereticks and Scjbif* maticks, and no parts of the Church : But that is too ealie a way of arguing, and no Cure at all for Chri-ftians diicord. By this way of reafoning they may prove that all the ChrifHan Church or World is united in the Pope, if he had but ten Subjects, becaufe all the reft are no part of the Chriftian Church or World : as a mad man proved that all the World was his, becaufe he thought his Houfe and Land was all the World. But Chrift will not fo eafily lofc his Church, nor be difputed out of his Inheritance by fb grofi a fallacy : If you argue [None are pam of the Chriftian Church but the Popes Subjects: All the Popes Subjects unite in the Pope : Ergo, all parts of the Chriftian Church are united in the Pope, J You muft prove your Major to Chrift better than ever you did, before he. will be (6 depofed from his Kingdom, and

Ilofe thofe whom he fo dearly bought. The Bifnop of I Q^ifrantino^le, Alexandria, Ephejus, Canterbury, may C c z lay

fay the like, that none are Chriftians but their Subjects, but this is it that I lay the World of Chriftians are not united in.

Sett. XVII. And as it is lb now, it was fo in the laft Age : And though lome of them cheat Women by telling them that all the Chriftian world before Luther were united in fubje£Hon to their Popes, they muft burn all their own Church Hiftory and Councils, and make men ignorant of what is paft in former ages, before this will be believed by men that can read Latin and Greek; certainly they do not believe it themfelves: They cannot though they would : Was all the Weft {ubjevSl to the Pope, when lb many hundred thouland were murdered for being againft him.? When the Bohemians were fo perlecuted by warrs ? when Spain it felf hath been acculcd of luch Herefie ? when rnoft of Germany ftuck to the Empe-rours, and delpifed the Popes ? when France and England have been cenfiired and Interdicted by him, and obeyed not his Interdicts? when tor many Ages rnoft of Italy hath been a Field or warr, and fought againft him? when Koine it (elf hath lb oft driven him away? But cfpccialiy when upon the Conflantinopolitane Decree de trihas Captulis, Pope Vigilws was forfaken by much of Italy and the Weft, and all his Succeflors for about an hundred years, and the Patriarch of Aqui-ieia let up as their Head inftead. of Rome, till Sergutk after reconciled them ? And all this while were not the Greeks, ) A / Iofcc r uites J Armenians, Syrians, Abajjinesfind all the reft before mentioned in Afid and Africa, Sec. from under the Pope?

I have oft asked, and ask again, was all Chriflen-Acme fiib'jcft to'the Pope, of whom their Melchior Cairns faith ( hoc. Ccr/i. cap. 7. fol. 2,01.) That not only the Greeks, hut almoft all the reft of the Eijhops of the whole tt'orId have fought, tc itftrcy the Vrroiledges of

the

[?7] the Church of Rome', and indeed they had on their fidt the Arms of Emperours, and the Greater number of Churches : and yet they could never prevail to abrogate the Power of the One Pope of Rome ? ]

Was all the Chriftian World under him, when their Raynsrius fuith, (cont. Wald. catal. in Ribl. Patr. To. 4. p. 773. ) \_The Church of the Armenians, and Ethiopians, and Indians, and the rejl which the Apcjtles converted, are not under the Church of Rome ? J

Was all the Church under him before the Turks conquered the Greeks ? when the Greek Church alone, and the reft in the Eaftern Empire, were twice as many as all the Weftern Churches: and slbaffia, and all in the Eaft and South without the Empire, were alio from under him ?

Yea and when their own facobus de Vitriaco wri-

teth (Hifior. Orient, c. 77. ) who dwelt at Jerufalem,

£ That the Churches of the Eafierly parts of Afla, alone ^

exceeded in number the Chrifians either of the Greek or

Latine Church. ~] And their tirochardus, that lived alfb

there, faith, that [_ Tloofe called Schifmaticks by us D are

far better men than thofe of the Roman Church.

I Seel. XVIII. If they fay, that at Icaft for the firft

fix hundred years all the Church was governed by the

Pope ? I an(wer, It is more probable which Marnixi-

us and many Proteftants affirm, that for the fir ft fix

hundred years there was not one Pa-

pift in the world, that is, One that See all this fully

took the Pope to have the Govern- R^ d in m £

r 11 1 i-i 1 Books a^nnft

mg power over all the Church on Jobnfon, of the

Earth. The oft cited words of Gre- Visibility of our

rory the tirfb and Pelagws plainly Church, efpe-

Aew, that they abhorred the Claim: QIZ K E ™ ! a<t -ri ■ -n ' r * cal\cd\_t'l'.ichis

■1 he rope was trom the year 300. thctruj Chi.rcb, :ill 6 c c. and after thefrft Bijlwp in He Roman Empire, 1. Under Councils and Empe C c 3 rours

,. C'38 ]

rours^ a. Not Ruling the other Patriarchates, but fitting before them in Councils j 3. And this by Mans Ordination, only in one Empire; 4. And- had no Rule in any of the extraimperial Churches in the World: even here with us the Britains reje£ted them, and the Scots would not eat or converfe with them. The Abaf fine Empire was never under them, nor thole of India-and Terfia : And the Councils in which they had the firft feat were but otorie Empire, as 'i$ after proved.

And as for the firft three hundred years under Pagan Emperours, their own Writers confefs the Church of Rome was little fet by 5 that is, it had no governing power over the reft, nor is there any pretence to think they had.

The firft that talk'd very high, was Leo the firft, who called himfelf the Head of the Catholick Church : But by \_CatholichT\ was then meant ufually the Churches in the Empire only, and by Head he meant the prime Bijhop in order, but not the Govemour of all : Nor was his claim, if he meant any, more approved, by the Churches in that Age. Though the Council of Chalcedon highly applauded him and his Epiftle, as an advantage to carry their Caufe againfb T>io\corm (who had excommunicated the Pope) and took him for the prime member of their Council, yet they thought meet in their Canons to declare, that it was but by humane, mutable right in the Roman Empire.

Let them ihew us if they can, when and where the tmiveral Church en Earth ever nibkcied themfelves at. all to the Pope. Much lefs can they bring any pretenfe of it for the firft three hundred yeas: Had they any ' Meeting in which they agreed for it ? Did they all receive Laws, Ordination or Officers from Rome, or h*om its Emitlaries ? If wb were fb foolifh as to believe that his precedence in .General Councils was a

- proof

:. That for 500 years there was in J Coun-

il; 2. And that it was not the Pope that prefided at V/ce; 3. And that thofe Councils vrt nd not truly Umyerfak

But if all the Church ever had been fubjeS: to the 'ope, as being at firft (except Jib \fjia) ialmoft con-ined to the Roman Empire, it doth nor that

\ will ever be (b again when it is & into (o

nany Kingdoms of the .World : The jefiiiiit at firft vere ail under the King of Sphin, and the Mahometans at firft all under one Prince, but they are not o now : Is it likely that ever all Chriftian, Mab

Ian and Heathen Kings will tiifter all their C&ri Subjects to be under the Government of a For.' 1 Prieft? But their own Writers agree, that th< Jirft were difperfed into many Counvrevs bciiJcs the \Roman Empire, and that Ethiopia- was .d by

the Eunuch mentioned Affs 8. initially (its like before Rome,) and fullyer by St. Matthew : And you may* fee in Godignu^ Alvarez,^ Tjamiarinsa Gcez,, and others, full evidence that they were never Subjects to the Pope of Rome.

I conclude then, I. That Rohte is not owned this day as the bead of Unity by all Chriflians: 2. That it never was lb taken for the Governing and Uniting Head ; 3. And that the realbn of the thing fully proveth that it never will be Jo.

I may adde, that indeed it is not known among themfelves who are the conferring Subjects of the Pope, or Members of their Church : It is indeed In-r uijihle^ or a Church not knowable* For, 1. They are not agreed, nor ever like to be, tial qualification of a Member of the C lurch: Or what that Faith is that mud make a Member: Some

Cc 4 (ay

[4-0] fay, it muft be the Belief of all the Creed explicitely! others, of fbme few Articles; others, that no more h neceflary ad ejje than to believe explicitly thai v God is^ and that he is a Reworder of ? good-works, and to believe that the Church is to be believed : Of which fee Fr. a Sanci. Clara in his Deus, Natura, Gratia.

2. And their forcing men into their Church with Tortures, Fire and Sword, leaveth it utterly uncertain who are Confenters, and who are in the Church as Prifbners, to fave Limbs and Life.

And if they ever recover England, Scotland, Ireland, Germany, and the other Reformed Churches, it muft be by the Sword, and Warrs, and Violenfce, and never by force of Argument: And if they fhould conquer us alL( which is their hope and truft ) it will not follow, that men are of their minds, becaufe they cannot or dare not contradict them, no more than becaufe they are dead.

Experience, Reafbn and Scripture then do fully prove to men that are willing to know the truth, that the Uwuerfality of Cbrijlians will never be united to the Roman Papacy : Yea, that this Papacy is the greateft of all Schiims, i. By fetting up a falie Head ot Union; and z. By cutting oft or renouncing three parts of the Chriftian World, even all Chriftians ex> ccpt the Subjects of the Pope,

CHAP.

CHAP. V.

The Vnfcerfal Church will never unite in Patriarchs,or any other humane Form of Church-Government.

Se£t.I.\ J\ THether or how far fuch Forms may V V confifl with Union, is a Queftion that I am not now debating, any further than lhall be anon intimated by the way. But that they will never become the Bond of Union, or be received by all, and that to make any fuch thought NeceJJary to univerfal Unity, is Schifm, I am eafilyable to prove.

Sett. II. And this ncedeth no other proofs than what are given againft uniting in the Papacy, in the former Chapter. As, i. Patriarchs and other humane Inftitutions being not of God but Man, the whole Church can never unite in them, i. Becaufe they will never all agree that any men have true Authority given them by God, to make new Ghurch-Ojpcers and Forms that fhall be neccflary to the Unity or Concord of the Church Univerfal.

2. They will never agree who thofe men are that God hath given (ych power to, if they did fufpeer that fiich there are. A Prince hath no Power out of his Dominions.

3. They will never agree, that if man made fiich Forms or Offices, they may not unmake them again if they fee caufe; or that their Acts bind all their Posterity never to refcind or change them.

4. They will never find that all the Chriftian

1 World ever agreed herein, and fb in all Pofterity is obliged by their Anceftors. 5*. Much lefs will any ever prove that the Inftitu-tion was Divine. Sect.

Sett. III. If any fay, that the Apoftles fettled this Form by the Spirit, the Univerfal Church will never believe it: For, i. No Scripture faith (b : 2. No true credible Hiftory faith fb: 3. If the Apoftles fettled Patriarchs, it was either as their own Succeifors, or as a new Office : And it was either by joynt content, 'or man by man, each one apart: But 1. Had they fettled them as their Succelfours, they would have fettled twelve or thirteen ; But there were but five fettled at all, belides fome new petty Patriarchs (as at Aquileia when they caffc off Rome. ) 2. No Writer tells us of any meeting of the Apoftles to agree of fuch a Form. 3. No nor that ever they fettled them. 4. Hiftory aflureth us that they were fettled only in One Empire, and not in the reft of the World, y. And that the Emperour and Councils of that Empire made. them. 6. And therefore v/hen they were at firft but three they added at their pleafure two more, Confiantinople and yerufalem. 7. And none of all thefe pretend to Apoftolical Inftitution and Succefsionbut Antioch, that claimeth to be St. Peters firft Seat, and Rome to be his fecond, and that but as Biflhops, (when that alio is a frivolous pretenfe.) Alexandria claimeth fuccefsion but from St. Ma^k, and Jerufalem from that St. "fames who (faith Dr. Hammond and others) was none of the Apoftles, and Conftantinopfe from none at all,.' though above the reft. Councils (zsConftant. and Chalced.) profefsing that the Fathers and Princes made them what they were.

Sect. IV. It is certain, that the Chriftian World is not now united in Patriarchs, nor ever was, nor ever will be. The Patriarchs of the reft of the Empire are all now broken off from the Church of Rome: Ccn-fiantinnple, Alexandria, Antiech and fervJalem, are all againft him : The Eaft had fouiy and the Weft but one, and are now at odds condemning each other.

The

li&Yefl: of the world have none, and had none. And is commonly confeiled, that as men let them up, (b fei may pull them down again. Yea, even in the d Empire many Churches were from under all the chs, as is commonly known. .'. V. And how Ihould thefe Patriarchs unite all ic ( hurch ? It mull be either by meeting or at di-ancc. As for their meeting, Princes that are fome Mahometans, and fbme Chriftians, of divers Interefts id Minds, will not fiiffer it: And neither by meet-lg or diftance can we be fecured that they will agree, ftien even under one Emperour that laboured to unite rem, they were among their Clergy like the Genc-als of fo many Armies, diftracting ( ard at laft de-Jroying.) the Empire by hereticating and perfecuting •he another. Thofe that have divided and undone hat Empire, are never like to unite the Chriftian .Vorld.

Setl. VI. And what I fay of Patriarchs, I fay of all lumane Forms of Churches or Church-government; md fo of fiich an Epifcopacy as is not ncceflary to the Deing of the Church. There are here three Vtiitinfl meftions before us: I. Whether the Paftoral Oiiice. be neceilary to Church-unity ? 2. Whether Parochial Epifcopacy be neceilary to it ? 3. Whether Diocefaii BiFnops diftinft from Archbifhops be neceffa-ry to it ? And you may adde a fourth, Whether Arch-Bifhops be neceifary to it, (not diluting now the lawfulneis of any of all thefe ?)

Seel. VII. 1. Of the frft I have (poken before: No doubt but Chrifts univerial Church hath ever had Ter.rhcrs and PaiTors as the moft noble organical ipart; And a Body may as well be without a Stomack, r or Lungs, as the Church be without them. (jAnd to a particular Church as fcUticaJ 0 org^mzeclj or Governed, they are a confthutive part. But I have

before

p

ir

B

K

L44J

before fliewed reafbns to doubt whether yet it be n< celfary to falvation to eve-iy individual Chrifiian t know that the Mmiflry is an infiituted Office, and t< own fiich; But this little concerneth our Caufe.

Set}. VIII. 2. Parochial Epifcopacy, that is, th preeminence and government of one Presbyter callec a Bijhop over the reft in every /ingle Church, was earl) introduced to avoid the difcord of the Presbyters anc the Flock : In the time whe$ Ignatizxs Epiftles wen written, he tells us, That every Ghurch had One Altar, and one Riftwp with his fellow-Presbyters and Deacons, Whether this was of Apoftolical Inftitution, or a humane Corruption, is difputed in (b many Volumes (by Petavius, SanBa Clara, Faravia, Whitenitto, Downham^ Hammond, Hooker, Bil/on, &c, on one lide : And Gerfom, Bucer,Beza, Cartwright, Salmafius, ft Didoclane, Jacob, Blondel, Parker, Paul Baine, &c. on the other,) that I think it not meet here to inter* pofe my thoughts. But that it is not effential to a Church, and that all the Church will not unite in it, appeareth as followeth.

SeB. IX. j. They are not united in it now : The Reformed Churches in France, Belgia, Helvetia, and many other parts, are againft fuch Bifhops as necejfa-r y, and a diftinB Order. And in England, Scotland, and Ireland, New-England, Ike. they are by fbme ap* proved, and by others not.

z. Former Ages have had many pious Chriftians againft them, elpecially in Scotland, and among the J{/alden r es.

3. The School-men and other Papifts are not themfelves agreed, whether Biihops and Presbyters are diftinct Orders.

4. The Church of England even while Popiih de-« nyed it, and (aid they were but one Order, as you may fee in Spelman zs£lfreds Laws or Canons.

y. Hierome

^ 5-. Hierome and Eutycbius Alexandrinus tell us how "md why Epifcopacy was introduced at silexandria, : ^md that the Presbyters made them there.

6. The Scots were long governed without them, \ 'as A&/"or and iWrf tell us.) And their Presbyters 3,nade the fir ft Bifoops in Northumberland, as Pomera--JjVfs a Presbyter made thofe in Denmark.

7. Almoft all the Churches in Eaft and Weft as *rar as I can learn, have caft oft Parochial Bifhops (of

■•'••' 'ingle Churches ) and in their ftead let up Diccejans % aver multitudes of Parities without any Biftiops un-J der them, but Curats only.

~fl 8. While there is no hope of all agreeing whether it be a Divine Inftitution, and that of effential necefsi-m ty) there is no probability that ever the Univerfal ijChurch will unite in them.

9. The Diocefans we find will never yield to them.

10. The reception of them will not unite the Church were it agreed on, it being more and greater matters that they difter about.

I confefs that the ancient reception of them was ib general, and the reafon of the thing (6 fair, that I am none of thoie that accufe liich Epifcopacy as un-lawfull or Schifinatical, but rather think it conduceth to prevent Schifms: But, 1. I am fatished that it will not be agreed to by all, %. Nor ferve for univerfal Concord were it agreed on, 3. And that it is Schifc matical to make them more necefiary than God hath made them, and to cut off Chriftians or Churches that cannot receive them.

Seel. IX. Diccefan Epfcofacy ( by which I mean a y?wg/e v Bifhop over many hundred or {core Parities and iacred Aflembiies that have Altars, and are large enough to be (ingle Churches, or at leaft Many jucl\ without any Bijhops under him of thofe Churches) toill

much

L46J much lels ev.er upite the Univerfal Church, howevei hath obtained over very much of the Chriftian wor For firft more Churches by far at this day are agair //-, than againft Parochial Epifcopacy, and more Volun are written againft it; and Men have a far grea; averfhels.to it, as more dangerous to the Church.

Seel. X. 2. It is contrary to the Scripture Inftii tion , which let up Bifhops in all Jingle Church ("whether the fame with Presbyters I now difpute n but they were fuch as then were received;) And the that think-iiich Single, or Parifh, or City Bifhops neo fary, will never agree to put them all down.

Sect. XL 3. They turn all the Parifi-Churd into Chappels, or meer parts of one Church , and Tj church them all, in the judgment of thole that take Bifhop to be effential to a Church : And all will n< agree to Unchurch all fuch Panfms.

I Sect XI I. 4. It maketh true Discipline as 11 poflible, as is the Government ot lb many Icore < hundred Schools by one Schoolmafter, or Hofpitals'j: one Phyfician, without any other Schoolmafter or Pfy fician under him, ( but Ujloers and Apothecaries which all Chriftians will not agree to.

Setl. XIII. 5. It is contrary to the PracticeI the Primitive Churches, and cafteth out their fort\ Parochial Biihops, as I -have, ellewhere fully pi ved.

1. From the Teftimonies of many, fuch as that Ignatirts belore cited.

1. From the cuftom of choofing Bifhops by all People.

3. And of managing Difcipline before all Church.

4. By the cuftom mentioned by Ttrtullian J-ufi'm Martyr, of receiving the Sacrament onely fror the hand of the Biftiop, or when he Confecrajed it

?•

5. By the cuftom of theBifhops onely Preaching, except in cafe of his fpecial appointment.

6. In every Church the Bifhop fate on a high Seat with the Presbyters about him.

7. The Bifhop onely pronounced the Blefling.

8. Many Canons after , when the Churches grew greater, command all the People to be prefent, and communicate with the Bifhop on the great Feftivals. Thele and many more Evidences prove, That in the Primitive Times theBifhops had but fingleChurches, and every Altar and Church had a Bifhop.

Sett. XIV. 6. The vtry Species of the old Churches

■ is thus overthrown, and the old office of Vresbytcrs

therewith^ which was to be af fiftant Governors with

the Bifhop, and not meer Preachers or Readers. And

all thefe Changes ali Chriftians will not agree to.

SeB. X V. 7. Efpecially the . fid Hiftory of Councils and Prelacy will deter them from fuch Concord ; when they find that their Afpiring, Ambition and Contention, hath been the grand Caufe of Schifms and Rebellions, and kept the Church in confufion, and brought it to the lamentable ftate in Eaft and Weft that it is in.

Seel. XVI. 8. And conftant Experience will be the greateft hinderance : As in our own Age many good Men, that had favourable thoughts of Dicce-fan$ are quite turned from them, fince they faw Two thoufand faithful Minifters filenced by them ; and that it is the work of too many of them to caft out liich, and fet up fuch as I am not willing to defcribe: And fiich Experience After-Ages are like to have, which will produce the fame effects. When Experience perfuadeth Men , That under the name of " Bifhops, they are Troublers, Perfecutors and Deftroy-crs, they will account them Wolves, and not agree to take them for their Shepherds.

It

[4B]

It will be (aid, That Good Bifiops are not fiich : It's true, and that there are Good Ones no fbber Man doubteth: But when 1300 years Experience hath told Men, That the Good Ones are few, in companion ot the Bad Ones, ever fince they had large Dominions and Jurifdi6tions: And when Reafon teils Men, That the worsts and molt worldly Mm , will be the moll diligent Jeekers of Juch Power and Wealth ; and that he that jeeketh them^ ts liker to find them^ than he that doth not \ and Jo that Bad men are ft ill I'ikefi to be Diocefans : And when the divided, fcattered, perfecuted Flocks, find that the work of (iich Men, is to filence the moil conjcionable Minifters, and to be Thorns and Thirties to the People , though they wear Sheeps cloathing , Men will-judge of them by their fruits, and the Churches will never be united in them.

Sect. XVII. 9. The greateft Defenders of

Epitcopacy fay fo much to make Men againft them, as

will hinder this f *om being an uniting courfe. I will

inftance now but in Pttavuis, and Doftor Hammond

who lolloweth him, and Scohts^ who faith, Fr. % Sanffa

Clara led them the way : Thefe hold, That the Apoflies

fetled a Bijhop without any Jubjeff fort of Presbyters in

every City and flngle Congregational Church : And

Dod:or Hammond ( Annot. in Ait. 11. d 7 " Difkrtat.

1 adverfits Blcndel ) faith, Tl:at it cannot be proved that

there were any Jubjeff Presbyters in Scripture-times ; but

that the vjerd Presbyter every where in Scripture fig?ii-

ficth a Biflwp ■: And if fo,

1. Men will know that the Apoftolical Form was for every Congregational Church to have a Biihop of its own.

a. That no Biihop had more fetled Congregations than one : For no fiich Congregation could worfbip God, and celebrate the Sacrament of Communion , as thenthev conftantly did, without a Minifter j And one

R'jhop

BiHiop could be but in one place at once, and fo without Curates, could have but one Aflembly.

g. And Men will be inquifitive, By what Authority ■Subject Presbyters, and Diocefan Bifhops and Churches Were introduced after Scripture-times ? in which they will never receive univerfal fatisfa£Hon. If it be fiid that the Apoftlcs gave Bifhops Power to make a fub-je£t order of Presbyters, and to turn Parifh or Congregational Churches into Diocefan, and fb to alter the iirfl Forms of Government, when they were dead ; this will not be received without proofs, which never will be given to fatisfie all: Nay, it will feem utterly improbable, and Men will ask,

i. Why did not the Apoftles do it themfelves, if they would have it done ? Was not their Authority more unqueftionable than theirs that fhould come after ? If it be (aid that there were not qualified Men enow , it will,

i. Be asked, Were there not like to be then greateft hoice upon tjie extraordinary pouring out of the Spirit?

3. Do we not find in Corinth Co many infpired gift-d perfbns in one Aflembly, that Paul was put to limit hem in their Prophecying, yet allowing many to do it >ne by one? And Atts 1 3. there were many Prophets .nd Teachers in Axntioch : And at Jerufalem more, and

Ephefm , Ails ao. and at Ph'ilippi , Phil. 1. 1, z. lere were many Bifhops or Elders; And fuch Deacons s Stephen and Philip, &c. would have ferved for El-ers, rather than to have none.

4. Doth not this imply, that after-times that might lake fb great a change, may alfb do the like in other lings?

y. And that Diocefansand fiibjeft Presbyters be but umane Inftitutions, and therefore Men may again hange them ?

D d 6. Doth

6. Doth it not dishonour the Apoftles, to fay that they fetled one Form of Government for their own Age, which ihould fo quickly be changed by the'r Followers into another Jpecies ? All thefe things,and much more, will hinder Univerfal Concord in Diocefans.

Sett. XIX. Yet I muft add , that there is great difference between Diocefans both as to their Government, and their Perfbns, whence fbme Churches may comfortably live in Concord under them, though othei be divided and afflicted under them.

i. Some Diocefans have Diocefles fb finall, that Di£ eipline is there a poflible thing : Others ( as ours iri England) have fbme above a thoufand,fome many hun^ dred, or fcore Pariihes, which maketh true Difcipline impoffible:

2,. Some Diocefans exercife the Church Keys of Excommunication and Abfblution only themfelves. Others delegate them to Presbyters, ( and thereby tell the Peo* pie that Presbyters are capable of them.) Others (which is the Cafe with us in England ) do commit them to Lay-Chancellors, who Excommunicate and Abfblveby Sentence, commanding a Prieft to publifh it.

3. Some Diocefans may, if they pleafe, allow the Pariih-Prieft to be Epifiopus Gregis, and to exercife fc much of his true office in his Parifh, as fhall keep up fbme tolerable Purity, Order and Difcipline, themfelves receiving Appeals^ and being Epijcopi Taftorum. But this is rare, I know none fiich: But they leave the Parifh-Prieft no power fb much as to fufpend his own h£t in adminiftring Baptifm, or the Eucharift, or pronouncing decreed Excommunications or Abfblutions, when it is againft his Knowledge and Conference, no though the People profefs that they take him not fos their Paftor or Guide at all, or refufe to fpeak with him in cafe of Ignorance, fufpcfled Hcrefie or Scan- * ciaL

4. Some

m

4. Some Diocefans are learned, good and holy Men, and fet themielves to promote Godhncfs,and encourage the beft Minifters: filch we have had in Englaftd, ( as Grindall, Jewel, Ufier, and many more excellent Men.) But others, in jealoufie of their places, power and in-tereft, fufpeft and fet themfelves againft painful Preachers, and ftri£t Men, efpecially if they diilent from them, and take them for dangerous Enemies, and penecute them, and countenance the ignorant Rabble, to ftrengthen themielves againft them : So that particular Concord will be promoted by (ome Diocejans, but Uni* verfal Concord will never be fo attained by them.

Seel. X X. There are many Learned Divines 5 who think that Forms of Church-Government are mutable, and not neceflary to all times and places : and that as Prudence may change other Rites, Circumftances and Orders, fb it may do this: And fbme Papifts are of this mind ; Read Card. Cujanus de Concordia, and Gtrjon de Auferibilitate Vapte j And the Italian Bifbops at Tre?-t y \vere for the dependance of Bifhops on the Pope,as the Maker of their Order, or Giver of their Power. And if fb, it is not capable of being neceflary to Catholick | Unity, which may it felf be changed. And mod: Pro-teftants and Papifts hold, that Men may turn Diocefan Bifhops again into Parochial, if they few caufe. And [allconfefs, that Man may fet up Bifhops ysjlt*. ttqui^ [ in every City, which in the old fenfe was in every great-[Town, like our Corporations, or Market-Towns,wh:ch [is greatly different from the Roman, or the Englijh, or [the French, or the Italian Diocefles.

Sett. XXI. Yea, there are very Learned Divines, [that think no Form of Church-Government is "Jure Wivino , or of Divine determinate Inftitution ; fb [thought Doctor Edward Reynolds, late Bifhop of Nt r-vwich , and Doctor Stilling fleet doth not only think fb Ihimfelf, but hath cited great and many Patrons of that

Dd i opinion^

r Vxl

opinion, and brought a great many of Arguments for it in his Iremccn : Be thefe in the right or wrong, no Man of this opinion can believe any one Form oP Government necelfary to the Unity of the Church, or fit to be the terms of Univerfal Concord. And it is certain that feme will ftill be of their opinion ( befides thole that account Diocefans unlawful.)

C HAP. V I.

The TJniverfal Church ivill never unite in General Councils as their Head^ or as necef-Jary to *Onion.

Sett. I. ^T^ Hoft that are not for the Abfblute So-J vereignty of the Bifhop of Rome over all the World, do yet many of them think that they are very moderate Men, if they hold but the Superiority of Councils above the Pope , or limit the Popes power to the advice and conlent of Councils j taking them to be neceffary to Unity : But the contrary is very eafily proved • much more their inefficiency.

Sect. II. i. It is certain , that the Church had Union before there was any General Council : The firft at Nice was 310 years at leaft, it not more after the Birth of Chriih There is none pretended to be before that 5 by any judicious men. They that inftance in the Confutation of the Apoftles, Elders and Brethren at Jerujakm^ A£h 2. may eafily fee reafon to ronvince them , ■ that thofe were but the Apoftles, Elders and Brethren, that were ordinarily then refident at one City and Church : And fuchas pretended not . to be Governours of all the Apoftles , Elders and

Brethren,

Brethren who then were abfent, about the world. The Popes and his Cardinals may fay they are a General Council; but who will believe them ? Thefe at Jerufakm were not lent from all the Churches , but one of the Churches fent to them , as fitteft to advife them , and as being men mod certainly, and eminently infpired by the Holy Ghoft.

It's true that Chrift and his Apoftles had a Governing power over all the Church : And if they will im-pofe on us no other fort of General Councils as lb ne-cellary, but fiich as have fuch office, power and infallibility, and dwell together in one houfe or place, and are not fent from other Churches as their Repreienta-tives, and can prove fiich a Power, we lhall fubmit to fuch a Council. Vwhius hath faid enough of that Novelty, and againft the Governing power of General Councils: That which was not eflential to the Church 510 years, is not fb now.

Seel. III. 1. If General Councils be the necefla-ry means of Union, it is either for their Laws, or their Judgment \ and it is either pail Councils^ prejent ones, or both.

1. If it be the Laws of paji Councils , then one Council that can make Laws enough at firft,may ferve without any After-Councils: And if it be enough that there have been General Councils,why is not the Church united by them? Then it is no matter if there never be any more. And why may not Ckrifls own Laws ferve for Church Union ?

2. But if it be prefent Councils that are neceflary for Laws or Judgment ,l\\tn the Church is now no Church without them.

Seer. IV. 3. There is now no General Council in the world, and yet the Church hath efiential Union. Nay, as it is long iince there was one ( In their own account) fo we know not whether ever there will be

3

more : the Intereft of the Pope being againft itv

SeB. V. 4. The great di(agreement that is about Councils in the Chriftian World, proveth that they can never be the terms of Univerfal Agreement.

1. It is not agreed who muft call them.

x. Nor out ot what Chriftian Countries they muft come i whether all, or but feme; and which; the Papifts laying that three parts of Chriftians may be abfent, or have no right to fend,being Hereticka or Schifinaticks ; and others think Vafijis to be Hereticks, Schifinaticks, and Antichriftian.

3. Nor what Number are neceflary to make a Council.

4. Nor in what Countrey they muft meet.

5. Nor what their work is.

6. Nor what Power they have.

7. Nor how far they are to be believed.

8. Nor which a,re to be taken for approved Coun-s. cils,and which not.

9. Nor what to do if they contradiit each other, or the Pope, or the Scriptures.

1 o. Nor whether any more Councils be neceflary, than what are p^ft already. But the Pafifis themfelves hold. That they are not the ftated Head, or Governing Power of the Church, ( elfe there were now no Church, becaufe there is no General Council ; ) but as a Confii!ration of Phyficians in extraordinary Cafes of the Churches maladies.

Seel. VI. 5-. It is certain, That the Univerfal Church was never united in their fubjeciion to Councils, yea, that even at the greateft Councils called Gene* ral,at Nice^ Constantinople^ Epbefus and Chalcedony and the reft, there were not Delegates from all the Churches without the Empire ; nor did they all fubjeft them-iclves unto them; yea, it is certain, That there never

was

was an Umverfal Council of the Church through-cut the World: but that they were onely called General, as to one Empire, and (b were but as National Councils; This I have elfewhere proved at large, in my Anfwer and Reply to Johnjon for the Churches Vifibility.

I. By the names that did lubfcribe the Councils: One Jokan: Trefidis at Nice, is an Exception there eaii-]y anfwered.

a. Becaufe the Roman Emperor called them ( whatever Papifts (ay againft it to the Ignorant ) who had no power but of the Empire.

3. Becaufe no Summons wasfent to any ( much left to all ) out of the Empire, as Hiftory acquainteth us.

4- They were all under the five Patriarchs, and the Metropolitanes of the Empire: The Abajjincs fiib-je£tion to Alexandria, was (ince die revolt of Diofco-tus*

5. We read of no Execution of their Canons out of the Empire, by either calling out Bilhops, or putting them in.

6. Theodoret giveth it as the reafon, why James Biihop of Nijibis was at the Council of Nice, becaufe Nijibis then obeyed the Roman Emperor, and not the Terjian, Hi ft. Sanct. Tat. cap. 1.

7. The Emperors oft decided their differences, and let Civil Judges among them, to keep order and determine, and corrected them, and received Appeals, and cognifance of their proceedings; All which,and more, prove evidently, that they were but Univerial as to that one Empire, ( nay rarely, or never fb much^) and not as to the world.

Seft. VII. It is probable , if not certain, that there never will be an Univerlal Council \ unlefs (which God forbid ) the Chriitian Society fhould be reduced to a ftnall and narrow compafi, when we ai;e hoping its increafe: For, D d 4 1. The

[y«3

i. The differences who (hall call them , and the : reft before named, are never like to be agreed.

i. Turks, Heathen and Nations in War againft other, or hating Chriftians, will never all content and fuffer it.

3. The jealoufie that Chriftian Princes have of Papal Tyranny, will never let them agree, to fend their Subjects to it: The Cafe of the Abajjines, Greeks, Armenians, Mofcovites, trotefiants, &c. .proveth this.

4. The diftance is fo vaft, that the EaH and Weft Indians, and Ethiopians, cannot come fo far to anfwer the Ends of a General Council.

5. Should they attempt it, their Number muft be Co unproportionable to the nearer parts, that it would be no true General Council, to fignifie by Votes the Churches fenfe.

6. They could not all meet and confiilt in one room, if they were truly Univerfal.

7. They could not all underftand each other, through diverfity of Language.

8. Their prefent difference, and old experience,aflu-reth us, that they would fall altogether by the ears, and increafe the Schifm.

9. They would not live to get home again fb far, to bring and profecute the Concord.

1 o. The People and Priefts at home would not agree to receive them.

Seel. VIII. Yea, it is certain, that it would be a mod heinous fin to call a true Univerfal Council, worfe than an hundred Murders. For,

1. If young Men came in no juft proportion , it would but mock the world, and prepare for Herefie, or Tyranny. If experienced aged Men came from America, Ethiopia, Armenia, &c. and the Antipodes,the .Voyage and Labour would murder them.

z. Their Lofles would be unfpeakable to their Churches. 3: Yea,

[?7J

g. Yea, their abfence (6 many years, would be to their Churches an unfufferable lols. * 4. The benefits were not like to countervail the lols: ( if they did not hurt by differences, or error, or tyranny, it will be a wonder.)

Seel. I X. The fad Hiftory of Councils too fully proveth, that they have been lb far from being the caules of Concord , and Preventers or Healers of Schilms, that they have been one of the mod: notorious caules of divifion and diftra£Hon. Having proved this in a peculiar Treatile,(^4 Bre<viate of the Hiftory of Bifhops and Councils, ) Iraufl: not here repeat it. The Council of Nice did beft: But as Conftantine was fain to keep Peace among the Bifhops in perfbn, and burnt their numerous Libels againft each other, fo wife men [think he might another way have better (upprefled \Arianifm, and prevented the many contrary and divi-tded Councils, which this one did by one word occa-fion, and have prevented the Perfecutions which Va-yens and Conftanthts exerciled: And had the time of \Eafter been left at liberty,perhaps it had as much made [for Peace.

What the firft Council at Conftantinople did, the lad Cafe, and ladder defcription of Gregory Nazianz,ene tell us, whole character of the Birhops ( not Arians as ibme talk ) fhould not be read without tears by any, I whence he learned the danger of Councils,and relblved never to come to more.

What all the Baftard Councils did at Ariminum, Sirimum, Alexandria, Milan, 6cc. I need not telL

And what'Schilm and Blood(hed was occafioned by the firft and fecond Council at Epbefus:yc2L^hzt ftreams of Blood, Delblation, Schilm, and many Ages deplorable enmity and confufion were cauled by the Council of Calcedon , I need tell no one that hath read

Church

£*8]

Church Hiftory. It is true indeed, that the Nefiorians and Eutychians were condemned In thefe, and the Mo* nothelites in many following: But whether mutual un-derftanding might not have made a better end. 1 ap* peal to a Thouiand years experience, and to the nature of the Herefies there condemned , which feem to be much formed in and by ambiguous words, which a good Explication might have better healed, than Anathema's and Bloodlhed. Of this I fpake before ( and often.) The Nefiorians faid,that Mary was not to be called the Mother of God, but of Chrift. The Orthodox laid the contrary: when the Or-Ofthis more thedox never meant that fhe begat the

before. Godhead^ and the Nefiorians never de-

nied that fhe begate him that is Cod. Where then is the difference but in words, one fpeaking of the Abfirati ( Deity) which the other never meant?

The Nefiorians were charged withholding two Ver~ fens in Chrift, inftead of two Natures : which yet Ncfiorim plainly denieth, but Cyril charged it on him by confequence, becaufe he refufed the name Stor'oKOf on the foresaid account; thinking that denomination a rat tone formal'^ is mod apt. And it feems one took Nature in the femefenie, as others took Terfon^ meaning the (ame thing.

The Eutychians aflerted one Nature only, but they meant that Chrift had but one Nature , as undivided, ( which the Orthodox granted ) but denied not that the Godhead and Manhood were difiinB. And what was the difference theri,but whether the undivided Godhead and Manhood fhould be called one Nature^ or two ; which truly in one fenfe was two, and in another one. The like was the Mcmihdites Herefie ( for and againft which were many Councils) about one or two Wills

and

[?9] ^

ind Operations, no more difagreeing than as aforefaid, ibout the fenie ot [ One ] and i Two. ] And had jiot a wife Explication, and patient Reconciliation, done

4 >etter (ervice, than Curfing did, whofe doleful eftedb Hatred, Hereticating and Schifm) continue to this ky. Should I come to the Councils about Images,and that Co?ifiantine , that decreed the Tribas Captulis , and 1 he multitudes fince that have depofed Emperors and iings, railed Wars, fet up Popes, and Anti-Popes, &c. Vlas how fad a Hiftory would it be,to convince us that

R Councils of Bifhops have caufed moft of the Schifins, Church-Tyranny , Rebellions and Confufions in the 3hriftian world. And if the Popes have been reftrain-d, or depofed, or Schifms at Rome partly ftopt >y any, the flame hath quickly more broke out • and ondemned Popes have oft got the better of them: And f one Council hath faid, That the Pope is refponfible, pother hath determined the contrary: If Bafd and ?ovfiance decreed, That a Council be called every tea 'ears, it was not done,but was a mockery in the event, n a word, Councils of Bifhops have been but Church-Wmies, of which at hrft the Patriarchs were General^ ad afterwards Popes and Emperors, and came to fight t out for Vi£tory, the fequel being ufually Schifm and Calamity. And muft this be the only way of Univer-al Peace ?

CHAP.

CHAP, VII.

;

The 7Jniverfal Church voiV never unite in maw pretended Articles of Faith, not proved t he Divine: nor in owning unnecejfary doubt Jul Opinions or Practices as Religious, Worfhip of God \ notwithftqnding the pretenf \\ of Tradition.

i

Se&. I. T Need fey no more for proof of this than i I feid in die firffc Part. If Preachers fey thai this or that is an Article of Faith; If Popes fey it Councils fey it, this faying will never unite all Chri ftians in the belief of it. It is no belief of God whofi object h not revealed by God, and perceived Co be, and received as fuch. That the fecred Scripture are written by Divine Infpiration, Chriftians are com monly agreed: But that Popes, Prelates or Council (peak by Divine Infpiration, even when they expounc the Scriptures, all Chriftians neither are agreed, noi 6 ever will be ; And till a man perceiveth that it is God that fpeaketh, or that the word fpoken is Gods Word, he cannot believe it with a Divine Faith, which ii nothing but believing it to be Gods Word, and truft-ing it accordingly. God is true, but men are LyersJl' Rom. 3.

Sett. II. Before we can receive any thing as Truth from Man, we muft have evidence that it is true indeed : And that muft be, 1. Either from the nature of the thing, and its caufes; 1. Or from fbme tefti-mony of God either concomitant (as Miracles were ) or fiibfequent, (in the Effects; ) 3. Or from our knowledge of the Veracity , Authority , Infpiration and Infallibility of the Inftrument or Speaker.

[6r]

If therefore any Church or company of men (hall tell us, that this is a Divine Truth or Article of Faith, no more of the World can be expected to believe them, than are convinced of it by one of thefe three proofs: The firft is th< cue of natural Revelation, and not now queftioned: The Second none but the Church of Rome do plead for their own belief, v;z. that they work Muscles, and therefore are to be believed in whatever they affirm to be the Word of God. Knot againft CbiBmgvmtb, and others of then*do ultimately refblve their Faith, or their proof of the truth of their Religion into the Miracles wrought in the Church pf Rome, by which God teftifieth his approbation of their Afiert ons: Other Chriiiians that may have fcnore miracles than Papifts, yet refolve not their proof of Chriftianity into them, but lay more ftrels on other |£vi< ence, and particularly on Chrifts and his Mini-(ters min ( a tefting the holy Scriptures and Gofpel :o be of Gcd. And when we can find juft proof of the Papifts Miracles, we fhall be willing to ftudy the picaning of them: But hitherto we have not found fecli proof. If any Council in Rcme, France, Germany or England ihall fay, TJsefe are Divine revealed Truth, and as fitch, you mufi believe, fubfcribe or [wear to them, the world will never agree in believing them, when no fbber man is bound to believe them, but as humane, uncertain and fallible witnefles, according to the meafiire of their Credibility.

Sect, III. Long experience fully proveth this: No Age of the Church did ever agree in Articles of meer humane Aftertion \ (for that had been but a humane aith.j That which the Council of Nice faid, was denyed by the Councils at Strmium, Ariminum, &c. That which the Council at Epke r us the firft, and at Chalcedcn affirmed, they at the Council of Epkefus the fecond denyed; That which the Monctholites under

[ * j ]

Thilipficus (innumerable Biihops faith Binim) affirmed many other Councils condemned: That which tb Council at Nice the fecond decreed for Images, wa condemned by many other Councils: That whicl the Councils at Fifa, Confiance and Bafil decreed tc be Articles of Faith, the Council at Florence and other, abhorre. Much lefs will a Provincial Synod, or a Con vocation, or a Parliament be taken by all the Chrifti an world to be infallible.

SeB. IV. And indeed the obtruding of Falfhood^ or Uncertainties on the Churches, is a notorious caule of Schilm : For what can you expeft that men of Sobriety and Confcience lhould do in fuch a cafe? Dilcern the certainty of the thing they cannot; not can. they believe that all muft needs be true, that is laid by a Synod,a Convocation or a Parliament: And they dare not lie, in laying they believe that which they do not: And to take all for Schilmaticks that dare not deliberately lie, or that let not up fallible men as Lords of their Conference inftead of God, is Schilmatical, unchriftian and inhumane.

And as mens mere wills ought not to rule their underftandings, nor the will of Synods, of Bifhops, or others, to be the rule and mealure of our wills, la though we were never fo willing to believe all to be true that Councils of Biihops or Princes lay, yet are not our underftandings in the pmver of our wills. We cannot believe what we lift. To know or believe without evidence of truth, is to lee without light. Falfe Hypocrites may force their tongues to lay that they believe this or that at the Command of man ; but they cannot force themlelves indeed to believe it. How then can a 'book of Articles or the Decrees of Council, or the Laws of a Prince, bring the WorL to any unity of Belief, in things not evidently '.rod ?

Sect

ScB. V. What I fay of Divine Faith, I fay of Toints of Relignvs Traftice : For though all tilings bi-lieved be not to be dene, yet all things to be dcm commanded by God, mult tirft be believed to be commanded by him: And to believe and do , is fbmtv more than only to believe.

Sett. V I. But it's one thing to fay, Tim is Gods Command ; and another to fay, This is our Command-*I he firft none will agree to, that lee not evidence to believe it. The fecond is, i. Either according to Gods Command (to drive Men to obey it. ) z. Or be fide his Command. 3. Or againlt his Command.

1. Thofe Laws of Men which are according to Gods Laws , thofe only will obey who difcern them fo to be, on that account: Therefore it muft be in evident Cafes, or they will be no mealiire of Concord a* fuch.

a. Thofe that are but be fides Gods Laws , Men fhould obey, fb far as they can find that the Commanders have power from God to make them; And how few fuch will be matter of Univerfal Concord ?

3. Thofe that are againH Gods Laws^ no good Chriftians will knowingly confent to.

Seel. VII. And I have before truly told them ? what great diverfity of capacities and under {landings there be in the world, fo that even in common matters that are ftill before our eyes, at leaft in many or moll, few perfbns long agree : In matters of Fa£t at any dlftance, or matters of Prudence , Husband and Wife, Tarents and Children, Matter and Servants,daily differ : Mens faces fearce differ more than their underftand-ings : It is only in few, plain, eafie things, that all Men are agreed : And are ever all Chriftians like to agree-in many humane, dark opinions? Or will it be taken for certain to all Men, becaufe it Is fb to fome of clearer underftandings? or becaufe a felf-confident Impofer vehement!}

■

vehemently aflerteth it ? They know not themfelvei,' they know no Man, that prefume to unite the Church this way.

Sett. V11L Therefore the Popiflh numerous Decrees de Fide, are but fo many Engines of Schifm made on the pretence of declaring Points of Faith. If they were Articles of Faith before, they may be mantfeft to be io in the Divine Revelation, that is, the Holy Scriptures : But for the Council to tell a Man, £ This or That is in the Bible, but we cannot jhew you it there, nor can you find it if you fearch, hut you must take our words as infallible: ~] This is not a center that the Chriftian world will ever unite in.

And if it be an Article of Faith, either the Church held it before the Council declared it, or not: If they did 5 thei,,: was known without a Councils Declaration. And what need a Council to declare that which all the Church did hold before, and was in pollefiion of ? But ir not, then either it was an Article of Faith before^or not. If it was, then the Church before held not that. Faith, and fo was Heretical, Corrupt, or wanted Faich, and fo by their own reckoning ( who will not endure the diftinction of etlentials from the reft ) was no H Church. If not, then the Council declared that to be & an Article of Faith, which was none : It muft be fuch 9 tt before it can be truly declared fiich, elfe a falfe Decla ration that it was juch, did now make it fuch : But if they had openly proi:ef]ed,That by Declaring it an Ar- \ tide, they meant the Making one, they muit prove,

i. That they are Prophets, and have new Revelati- . ft ons even of Faith. k

2. And that the Scriptures were not {ufficient mea- la fares of the Churches Faith to the end of the : world.

3. And that the Churches Faith is alterable and crefcent, and the old Church had not the lame Faith

- which- <

which the prelent Church hath. And will the Chri-ftian world any more agree in fuch abiurditics, than in a Quakers or Families profefling, that he (peakcth by Infpiration ? If the Members of the Council before they came thither, were no wifer nor honefter than other Men, nor their words more credible, how (hall we know that when they are there, they are become inlpircd, and their words are Gods own words ?

But it it be (aid, That they ?ieither make new Articles of Faiths nor declare what is in Scripture by Expc-(ttionj but declare the Verbal Tradition of the Apofiles • I ask,

i. If fo big a Book as the Bible, contain not (b much as all the Churches Creed;

a. Where hath this Traditional Faith been kept till now ? If by all the Church, then it was held,pofle(k A md known before that Declaration : If but by part or :he Church, then it was but part of the Church th< t lad the true Faith, and one part was of one Religion, nd another part of another. And which part was it that kept this Tradition ? d how come we to know that they were rig! tan the reft, that had it not ? If it was Rome or en they had a Faith different from the reft of [Churches; And how (hall we know that they are true and (bund as Rome ?

But how hath this Tradition been carried on , ;

ept right ? Was it by Writing, or by Word? If

Writings , why are they not cited, feen and try

>ther men can read as well as Popes and Councils;

iwritten, was it by publick Preaching , or prr

alk ? If the former, then it was commonly kno

id declared, before the Council declared it. It

ivate Talk, how ftiall we be (ure,

i. That they wrre honeft men that would

E e private

private the Publick Faith, especially being Preachers that by- office were to publifh it.

a.And that it hath been well remembred and carried on without alteration. And were it preached or whimpered, mans memory is fo frail, and words fb uncertain, that for the Church, or a piece of the Church to carry down from the Apoftles from Fathers to Children fo many Articles, ( mere than are in all the Bible) and fo hard and myfterious, and by many now controverted, and this not by writing, and to be (lire that no miftake hath been made by oblivion, or mifexprefsion,. this is a thing that the Church will never unite in the* belief of.

And Ava$ it in a fet form of unchangeable 7vcrds,thzt all thefe Articles ( or Expofitions ) were carried down till now,or not? If yea,we fhould have had that Form delivered us, as we have other Forms ( the Creed, Lords Trayer, &c ) If not, how (hall we know that the Fathers and Children had the fame underftanding of the matter, and changed not the Faith by change of words? ^ And it's like that all the Churches, fince the Apoftlesy delivered not theft Articles down in the fame words^ when in (everal Countries and Ages they fpake not the ^ feme language. And it is a wonder that they woulc never write their Faith, for their Children to learn when the Jews^ Deut. 6. and 11. were commanded t< teach their Chi!dren,by writing the Law upon the very Pofts of their Hoafes, and their Gates: And it is is greater wonder, that Parents and Children fh ould through (b many Generations and Countries have ft unerring fare a memory.

And it is ftrangehow their own Commentators come to differ about the (enfe of Thoufands of Texts ol Scripture, if the Churches Tradition have publickly and notorioufly delivered down the meaning of them

[«7]

If not, how Councils come to be the infallible Commentators, and Declarers of the Senfe of Scri :

But if really foch men believe themfelves^ : t will be long before ether by fraud or force, they can make all others believe iiich things.

Sett. I X. Gods wlfdom appointed a few great and neceflary things to be the terms of the Churches t and Love ; but Ignorance and Pride, by pretences of Enmity to Error and Herefic, have plagued and torn the Churches by Decrees and Canons, and led us into a Labyrinth, fb that men know not where they a *c,nor what to hold, nor what the Chrifti an Religion is, nor who are Orthodox, and who are not, fo great a work it is to underftand fuch Voluminous Councils, and then to be fare that they are all right, even when they condemn and damn each other. That which hath been :he chief Cauie and Engine of Divifion, will never be-:ome the means or terms of the Unity or Concord of ill the Churches: But fuch are the multitude of un-ieceflary,uncertain humane Decrees, Laws and Canons )f Faith and Religion, whatever the proud and igno* fant fay to the contrary.

[«8]

CHAP. VIII.

The Vniverjil Church will never Unite, by . receiving all that ts . now recen ed Ly Greeks, Latines, Armenians, Aballincs, Lutherans, Calvinifis, Diocefane, Presbyterians, Independants, Eraiiians, Anabap-tifts , or tn full Conformity to any of the frepnt ^Parties, which addeth to the Tri-mnzve Simplicity in her terms oj Communion orJConcord.

SeB.l. T Muft expert that the Evil Spirit which hath X long torn the Church, and made multitudes tear thcmfelves, and foam out Reproach, yea, and Blood againft each other, will prefently meet the very Title of this Chapter, with a charge of Pride againii the Writer, and fay, What are you,that you flwuld know more than all the Churches in the World ? And frejume to charge them all with fo great Error, as not to know the terms of Chriflian Concord, nor the way of UniverA fal Peace?

But I anfwer, i. Is the Church now United in any of thele terms or ways ? Are they all Vapfls ? Are they all of the Greek Church, or Armenian, Abajjine, &c ? Are they all Lutherans, or Calvinifis, &c ? If not, why fhould you conclude that ever they will be? Or', that any of thele are congruous terms of Concord, and that the lame that doth not heal, will heal them I Will not Chriftians be the lame as now ?

SeB. 11. They never were United on any of thefe terms. I have proved that they were never zllPapifts.

And

f(

t*9]

And it will be cafily granted of the reft (that they were sever ail Greeks , Li &c ) And that

which never did unite the Church, ne^er will

h III* If you think ail muft be united in any of thefe wayes, which of them is it ? And why that, rather thun any of the reft ?

i. Moil: they all be of the Greek opinions? You ft e that the Japifts condemn them for Schijmaticks: And other Churches lament their manifold Corruptions : And the Eaflern Countries long lince divided from them. We have here in London a Greek Church new built, and Tolerated; and their work is done fo igno-rantly and unreverently, that they have ufiially not twice the number of the officiating or present Priefts who join with them.

2. Muft they all be Papifts ? Never was more Policy and Cruelty ufed to propagate and prop up any Church under Heaven; and yet they cannot prevail for Univerfai Subjection. Nay, many Kingdoms and Countries are fallen from them, while they ufed luch means to keep them , infbmuch that by many of the founded Churches, they are taken for no better than Antichriftian Hereticks. And even the Greek Church feparateth from them, and pronounceth them Schifma-ticks^nd Excommunicates them every year; And they can never obliterate theHiftory of their horrid Sch'fms and Ufurpations,and inhumane Butcheries,which will a-lieriate many from them. Will all the world ever agree to the Dominion of one Ufurper ? Will they all believe the Monfter of Tranfubftantiation ? Will they all agree, That all the Senfes of all men are deceived, who think that they fee and tafte Bread and Wine,and there is none ? And that it is neceffary to Salvation, to renounce all our Senfes, and the Scripture, that oft: calls it Bread after the Confecration, i Cor. 11. Will all agree, That God, who cannot lie by Supernatural

E e 3 Reve-

Revelation, is the Father of all the lies to Senfe, that perceive real Bread and Wine, and deceiveth them all by his Natural Revelation ? Will all men believe,That every lying, fornicating, proud and covetous Prieft, even many Thoufands of them, can work Miracles at their plealures every day in the week , by making Bread no Bread, and turning it into Flefli and God. And that there are vifible Accidents .without a Subjedt,. even, a round nothing, a white nothing, a fweet no-, j thing, &c. And that there are no Jubflantial Jigns ' in that Sacrament of the thing Jignified? And that . ] ChrilTs true Fiefh was broken, and his Blood flied by himfelf in the Sacrament, before it was broken and flied on the- Croh? And that two General Councils, who decree as de F;Ve,that Chrift hath not now Flejh in Heaven, hath yet heavenly Flefh in the Sacrament. I know that Auguftine retraced (bmewhat as an over-fight that looked that way : But two General Coun- I ciis (th&t at Conftannncple, called the 7 th General by ' feme, 2nd that at Nice ^d ) which damned one another about Images, yet agreed in xkm^that Chrift hath not Flejl) in Heaven.

The words are, ( Bin. p. 378. defin. 7. ) [Siquis urn confefkts fmrit Dcminum ncftrum Jefum Chrifturn feft Affumpionem animate rationale & intellectuals carnis Jimul Jedere cum Deo & Tatre, atque ita quoque rurfm venturum cum Pat em* Majeftatejudicaturum vk e vos"&mortuosi ncn amplim quidem Carnem, neque in*

aim tamen^ ut vide at my ah its a quibits conpunBzts cjr, & maneat Bevs extra crajjitudlnem Carnis , Ana-

-.

id in this they £y, that the Ccnjlantin. Council

which they are condemning, was in the right; fo that

itize the Church of Rome, which think

th Fltjh in Heaven, and in the Eucharift,

deiifi yet faying that he hath a Body. And

let .

L7iJ let thofe that would pervert the word [ Crajjhudinem 2 note, that he doth not diftinguifh of Chrifts flefo and curs as two forts, and fay, extra carnem Crajjam, but, deny him to have^j/;,and fay, extra craffitudmem carnis^ as an eifential property ot fleih : And one of thefe Councils the Papifts own.

Will ail Chriftians agree that every Prieft mud firft make his God, and then eat him ? or that he muft communicate alone without communion with the People ? or that he muft worfhip Bread and Wine as his God ? or that he may give a half-Sacrament of Bread without Wine, contrary to Chrifts Inftitution, the Apofties Do£h*inc, i Cor. 11. and all the Churches conftant practice till of late. And that inftead of a Commemoration he -oftereth a real prefent Sacrifice for the quick and dead ? Will all agree to their Image-worfhip ? Why then did (b many Councils condemn it ? Will all agree that the Ailemblies pray in an unknown tongue ? He is mad with errour who be-lieveth that ever the Church Univerfal will receive all thefe and the reft, which pretended Infallibility maketh to be uncurable Errours in the impenitent Roman Sect.

3. And briefly as to the reft, there is no Calvi-nifi believeth that ever all the Churches will receive the Lutherane Confubftantiation or Church-Images ? Nor any Lutherane that believeth. that ever all the Church will be of the way called Calvinifm , a Name even here in England honoured by many (that yet difbwn it as a note of SchifinJ and reproached with the bittereft (corn and accufations by others.

Indeed the Behrnemfis^ the Quakers and fbme Ana-baptifts have faid, that all the Churches would at laft (and fhortly) be of their mind ; But few others believe them, nor have caufe.

Seff. IV. That which hath divided the Churches Ee 4 will

will never be the cement of their Concord : But eve^ ry one of thefe parties as Se£ts, by that-whence others denominate and oppofe them, have done fomething to divide the Churches: what the Greeks, Armenia ans 9 Neftorians, Eutychians or 'Jacobites have 'done, the Papifts and others tell you at 4 large: whatthe Abajjines do, by their Baptizings, and other Fopperies, I need not declare. What the Papifts do above all others, I have opened before. What the ~ Anabaptifts do, by differing from almoft all other Chriftians, is known. What the Diocefans have done in Councils, and by filencing others, &c. enow have fhewed. What Independents and their way have done towards Divi-fions and Separations, it is in vain in this Age in England-to "recite : And many wife men think, that the Presbyterians over violent reje&ing of all Epifco-pacy, fett'ng up unortiained Elders, and National Churches as headed by National Affemblies, &c. are divifive and unwarrantable; As the lame men think their n^' <~g by the Scots Covenant^ttte renouncing of the Preiacy to be the teft of National Concord, alfo was.

And who can think that Eraftianiim, depofing the true ufe of Church-Government, as it hath begun, will not ftill more divide than heal ?

Secf.V.' I deny not but Univerfal Concord may take m almoft ail fucb parties: but not as [itch, by receiving any of their Errours, but as Ckriftians, who agree in the common J TLjjmtials of Faith and Piety. We can unite v/ith fiber Ahabapifis, but not by becoming Anabapifts. Christianity is our Religion, and with all that hold the Eflenti'als of Christianity, we can hold eflential Unity : And with thofe that hold the Integrals moft purely, we have more and neerer Concord than with the reft, that have more errours: And if any of thefe parties be founder than the reft,

we

[73 J we love and honour them above the reft, and pre-ferre their Ahar.blies for our local Communion. But though my Parlour or Bed-chamber be a cleaner part of til) chin, or my Cole-houle, I

will not idv therefore that the whole houfe muft be a Parlour or Bed-chamber; or that the hand and the foot are no parts of the body becaufe they are not the head or heart; or that all the body muft be an Eye or one of die Nobleit parts: St. Paul hath taught rp£ better than lb, i Cor. 12 : We muft expe£l that each party fhould labour to propagate that which they take to be the truth : But to force all to their layings, or perfecute or caft off all Diflenters, is fchiP matical, whatever be pretended.

CHAP. IX.

77je pretended Necejfity of an uninterrupted Canonical or Fpifcopal Ordination will never unite the Church, hut is Schifmatical: Mr. Henry Dodwells Schifmatical Treatife a^fiinfl Schifm confide red and confuted.

§ I,T) Ecaufe the City of Rome hath not been Xj conquered and kept by Infidels, nor Chri-ftianity thence ejected, the Pap'fts think that they ex-cell other Churches in an uninterrupted Succefsion of ordained Paftors; and therefore they bend their wits *to prove this neceftary to every true Church, and then to prove others to be no true Churches or Minifters of Chrift that want it.

And becaufe they think that our Paftors can prove

1£o luch continued Succefsion, unlets as derived to us from

[74] from Rome, and that to acknowledge fuch a derivation, Is to acknowledge them a true Church, on which we have and muft depend, therefore they moft ear-neftly manage this Argument againft us as their ftrerigth/

Sea. II. And there is lately a young unordained Student of Trinhj-CcU'-dge neer Dublin, come out of Ireland, to propagate this and. fuch like Doctrines in London , to which e&d he hath lately written a large and wordy Voiunx', as if it were only againft the Non-conibrmifls: Y\ hich being new, and the molt audacious and confident.attempt that ever I knew, made againft the reformed Churches, by one that faith himielf he is no Papift, and being the moft' elaborate enforcement of the Papifts grand Argu-, ment on which of late they build their caufe, I think it needfiil to the Readers fatisfaction not to pals it by, though it will not ftand with, the order of this undertaken work, nor with my want of leifiire, to write a particular Anlwer to all the words of lb exceeding proli>rand tedious a difcourfe.

Sett. III. I have oft handled this cafe already, efpe-cially in my THfput. of Church-Government, Dijp. of Qrdmaticii, and in my Ecclefiaftical Cafes in my Chri-fiian Directory., and that more largely than I muft here doe : And the Reader that would fee more, may read the Proteftants Caufe fully vindicated againft Cornelius fmfenius (a ftronger adversary) by Gisk Vacuus in a mil Volume de dc, per at a cauja Papatus* But I (hall here firft briefly aikrt die Truth.

Sect. IV. i. Ghriftand his Spirit in his Apoftles have already inftituted and defcribed the Office of the (acred Miniftry$ and determined what Power and what Obligations to the work it doth contain ; and what the work is to which they are defigned : (b that it is not left to any Church now to make or

. amend,

amend, or change the Office : what it is I have defcri-bed in the Second Fart.

SeB. V. 2. Chi ift alfo, and his Spirit in his Apo-ftlcs, have told us what are the neceflary qualifications of fiich as ihall receive this Office, and be received into it: kriz* what is neceflary to the Being, and what to the Well-being of a Minifter of Chrift. And confe-quently who are utterly uncapable ; fo that Men may by Canons enforce the Execution of thefe Canons of Chrift, and may inftruft each other how to underftand them ; but they cannot make a Paftor of an uncapable unqualified perfbn, no more than they can make currant Coin of forbidden Mettal, or Meat of Stones, or a Wife ot a Male, Forma non recipitur nifi in materia dijpofita : As he that muft profefs Phyfick, or Philofb-phy, or Law, or Grammar, or Mufick, muft be tolerably qualified to do what he profeffeth, or elfe he is but equivocally called a Phyfician,Philofopher,Lawyer, Mufician, &c. whatever Title, Licence, or Commit fion he hath: fb is it here.

SeB. VI. 3. God hath told us in Scripture, that thefe fpecial qualifications are Chrifts own Gifts, conferred on Men for the work of the Miniftery, Ephef. 4. 8,9, io,d^« 1 Cor. iz. And that the qualifying Men thus, is Gods calling them to the Office, and the Holy Ghoft is laid to fet them over the Church by his fpecial Gifts.

SeB. VII. 4. But for preferving Order , and avoiding llfurpation, God hath defcribed how thefe Qualifications ihall be decerned and judged of, which is called the External Call ; which is,

1. That the Perlbn (hall difeern them in himfelf, viz,, competent Faith and Knowledge , Willingnefs and Defire, and Ability for utterance and practice: For he that thinketh not himfelf capable, cannot confent • and he that confenteth not, is no Minifter. But no '

Man

Man is to be the fole Judge of his own fitnefs'; elfe the moft felf-conceited would be the Invaders of the Office.

a. Therefore the Senior Faftors are ordinarily to try them, and judge of their fitnefs, and by Ordination 'invert them,by delivery,with the.power.

3. The Peoples need of them, muft make them capable of the Correlation, and their ccnfent is neceilary to their Reception : For no Man can be a Teacher tor thofe that will not hear, nor aPaftor to thofe that content not to take him for their Paftor.

SeB. VIII. y. The Ferjon recipient being truly found and determined of, Gods own Law doth of it felf give hirp his Pm>er,md Oblige him to his work. As it is not left to the Ordainers, to judge whether the Churches Jhall have Faftors or none-, or what the and Works of the office jhall be, nor what J^ualf cations Jhall be necejjary to reception ', but only to difcern TV ho are the Men that God choofeth, and maketh moil

' receptive, and (b to difcern Gods Will, which is the Ferfcn, and declare it and inves! himv fo it is not the Ordainer nor People that have the Office or Power to give to him that they ordain and choofe, but it refalt-eth directly from Chrifts concefsion in his Law : As a Woman choojeth her Husband, and the Mimfter celebra-

1 teth Marriage for Order fake, but Gods Law giveth the Husband his power over the Wife. And as in a Corporation or City, the King by his Charter faith, [Every liar on fitch a day, fuch Perfons flail Chooje a Man thus qualified, to be their Mayor, and the Recorder jhall J wear him and imteft him; and I hereby grant him, thus Chef en and Swcrn,fuch and fuch Tower, and Command him to do thus ana thus, J Here the Electors do but determine of the qualified recipient Ferfon, and the Re-

- corder in veil him, but his Power ariieth immediately from the Kings Charter: And if the Choolers or In-

~ veiter

T

vefter fay it (hall be more , or /f/5, or other, it is null that they fay , and {hall not infringe or change his Office.

Sect. I X. Now it is fuppofcd, that if a point of Oruer be omitted; If the Eleition day by Fire or Plague, or War, be overpaft; It the Recorder be dead, or refule his Office, that this doth not totally Null the Charter : One chofen a week after, in cafe of necefsi-ty, may have the Power : Or if that Years Election i hereby be made void, the Charter is not void, but will the next Year authorize the Pcrfbn chofen. V>r will not hinder this. And if one that had not u juit Election, or Inveftiture, fhouid intrude this Year,the Charter will authorize the next notwithfland-ing : Or if the Recorder that invefied the laft was an Intruder, the next may yet be truly authorized : Or if the Charter were, that every former Mayor fhall invert the next, it would not hinder a Succefsion , if a former had ufurped : For the Charter ftill reviveth it, and is fuppofed to appoint fuch means as are fufficient, if a circumftance fail.

So is it in the prefent Cafe: If a Biffiop were an Ufurper, counterfeiting his cwn Ordination ; or if a Presbyter pretend himfelf a Bilhop , or to have Ordaining Power when he hath not, or if an unjuft Choice be made, the next Man hath (till a due way of entrance ; yea, and want of fuch a point of Order, when it is not fraudulently contemned or refufed, Nul-leth not the Office Power. Order is for the tiling ordered, and for the common good, and not to be pretended againft it. If the Phanfees that late in Mofes Chair were to be heard,and the High-Priefts that were then unlawfully called ( out of the true line, and buying the Office of the Remans for money ) were to be lubmitted to in their Office, much more a Chriftian Pallor truly qualified by God, and chofen by the

Flock,'

[78] Flock, and approved-by Senior ?afiors, though there were lome point of Order wanting.

Sett. X. Yea, in cafe of necessity were there no Ordination, but juft Qualification and Election, it would not nullifie the Office ; nor hath God promifed that no place {hall fall under fuch necefsity : For Chrift hath taught us, That He wiU have mercy, and not facrifice ; and that the Sabbath was made for man^ and not man for the Sabbath', and Paul and Apollo are fcr the Church. And as in Thyfick, or Soldiery, or Relief of the Poor, that muft be done by the Law of Nature, which cannot be done according to all the Points of an Ordering Law of Man; fb is it here : It is meet for the fafety of Mens Health, that none pra£Hfe Thy-fick but a Lwenfed Vhyfician ; But in Cafes of Necefsity, f "when Phyfiicians are wanting ) every one that hath skill may ufe it, and an able Man may be a Phy-fician unlicenfed, rather than fee Men perifh whom he may help. It hath been my own Cafe : In a great and poor Town where was no Phyfician,came an Epidemical Tlurifee ; had they been neglected,moft had dyed ; Necefsity conftrained me to advife them, and they all recovered: Thereupon their Poverty and Importunity conftrain'd me to praitife Phylick many Years ( only gratis ) and God by it faved the lives of multitudes j fhould I think, in this cafe of Necefsity, that I finned, becaufe I took not a Licence, ( which refblving not to continue the Practice, I could not do : ) So I have known fome skill'd in Law, that have help'd many by . Council, though they were no Lawyers.

So none may take up Arms as a Soldier without the King^s Commifsion : But in cafe Traytors arid Rebels fuddenlv endanger. King and Kingdoms, or Enemies invade the Land, every Man is a Soldier by th^Law ot Nature ; which alio eriabieth every Man to defend his ." Life, Purfe, Houfe, Parents, Neighbors,againft Thiev and Murderers ; The

[79] The Law of the Land ordtreth, That the Poor be kept by theParifhcs from Bej e relieve

not Beggars othcrwite. But it the Parifhes through

Poverty or Uncharitableneis ncglccr them^the

re bindeth us to relieve them, rather T hem

perifh.

All Laws, for the meer Ordering of any Duty, fiip-pofe that the Duty mujt be done, and that as tendeth to its proper end, and not that on pretence of Order it be undone. If the Coronation oi* a King be not performed regularly, he is K vg neverthekls by Inheritance, or Eleclion; and he is King before his Coronation. Marriage is valid beforeGod,by mutual ccn-enr, before the Matrimonial Solemnisation , and whefethis cannot fee had, it is no Duty. If a Pridt wr,iud not marry Per-lbns, unlets they will makf tome unlawful Vromij^qy do (bme unlawful thing, it is lawful ( and may be a Duty) to marry themfelves, declaring it publickly to avoid Scandal, unleis the fcverity of the JLaw of the Land do accidentally make it unlawful: And in (bme Countries the (infill courfe of Priefrsmay make this an ordinary Cafe. And no reafcn can be given, but that here it may be (b.

Sect. X I. Many Cafes may fall out in which no Ordination, by Impofition of Hands,or prefent Solemnity, may be neceiiary to this Office.

I. In Cafe a Company oh Chriftians be Caftupon a remote liland, where no Orcainer can- be had, and yet (bme of them are qualified Perfons: Ir h Gnful for them to forbear G;xis Pub ick Worflik), therefore :hey muit choofe the fitted penon to perform ir, ijiz*i Preaching, v Prayer, Praife, Banr'zing, and the Lords Supper: And that Election fufficiently de£gneth the peiibn 3 from Cbrifts Gtai'ier (hull iccei v e the V Power •, and be obliged to the Duty ( if Le con-fenL )

a. In

rso]

%: In Cafe the Perfon be remote, and the Ordainers and he cannot meej:, or Perfecutors, or Tyrants, or other Accidents, hinder their Meeting, he may be Authorized by Letters, without any other Ordination: It is well known that this hath of old been pra£lifed,and. Bifhops have font fuchLetters of Ordination, ,tothofe abfent Perfbns that have fled from Ordination , and (b made them Bifhops. And it being but the defignation . of the recipient Perfon on whom Chrifis Law fhall confer the Office, that they have to do, there is no rea-(on to be given why they may not do it effectually by writing.

3. In Cafe that Death or Persecution hath left: none to Ordain, that are within reach of the Perfon to be Ordained : If Ordination by Diocefanes were ordinarily neceflary, yet in thofe Kingdoms or Countries where there is none,it cannot be had ; as in New-England,and lately in Britain , in Belgia, Helvetia, and other Coun* tries.

Some may fay, Ton ought to go for it, though as far as from America hither, and to Jeek it Beyond the Seas, and in other Lands, or flay till it may be had* But I anfwer,

1. In fome Countries the Governors will not differ Diocefane Ordination.

a. Words are foon fpoken,but to fail from America 3 hither, and that for every Man that is to be Ordained,is not fbon done ; fbme have not health to bear it at Sea j fome have not money to pay for the Voyage charge.

3. It is a finful lofs of a Years time, in which they might do God much fervice.

4. A Years Voyage by Sea to and fro, may hazard their Lives, and fb fruftrate all their end.

5-. Some Princes and States forbid their Subje£h to be Ordained in Foreign Lands, as we forbid Romifi

. Ordi-

t

[8r]

Ordination, left it draw a Foreign Power on them.

6. It is not lawful to deny God his Publick Wor-fhip, and our felves the benefit, by (6 long delay.

7. It is contrary to the temper of the Golpel,which ever fubjecteth Ceremony, Rites and External Orders, to Morals, and to Mans good, and the great: Ends.

8. And it is a wrong to the honour of the Divine Nature, for Men to feign, that the Great, Wife, and Merciful Godjayeth fo great a ilrcfs upon a Ceremony, or Rite, or outward Order, as to damn Souls, and deny his own Worfhip, where it cannot be had.

4. And this Ordination is not neceflary, in Cafe the Ordainers be grown (6 wicked, or heretical , as that they will ordain no good and orthodox Men, but only fiich as are of their own finful way.

y- And in Cafe the Ordainers require, as neceftarv, any one unlawful thing, SilbfcriptionSjProfeCior^Vov/, or Practice.

If any lay, That God wiil never permit us to fall under foch Necefsities, they muft prove it; and Expe-■ience difproveth it.

Seff. XII. And if in all filch Cafes no Ordination be neceflary, much lefs is Diccejane Ordination necefla-y in all Cafes and Places: As,

1. In Countries where no Diocefanes are , or are lear.

2. In Countries where they or their Ordination is lot endured by the Governors.

3. In Countries where the People being in judgment; gainft it, will have no Paftor fb Ordained : It is not >etter to have none at all.

4.. In Countries where liars do hinder it.

F f 5. When

fffcj

^. WhenitheDiocelanesthemfelves will not venture to Ordain, for fear of fullering for it.

6. In Countries where the Bifhops are fo corrupted, that they refufe all that are truly fit.

7. Or where they refufe all whom the People either choofe,or will confent to ; and the Bifhop and People cannot agree on the fame Man.

8. Or wherever the Diocefanes impofe unlawful Covenants, Promifes, Profefsions, Subfcriptions, Vows,. Oaths, or Practices, without which they will not Ordain.

On fbme or other of thefe accounts, a Romanift would not be Ordained by a Greek, or Proteftant, or -Arinenian, &c. and a Greek, or Proteftant, would not be Ordained by a Papift ; fiippofing fbmething to be unlawful.

9. But when a Parochial Bifhop may be the Or-dainer, in flich Cafes, the Validity will not be denied by moft Epifcopal Divines.

1 c. And it is truly as valid in fuch Cafes, when, 1. Senior Presbyters, 2. that are authorized by the Magistrate, 5. efpecially that are chief Paftors in Cities, and have Curates under them, do Ordain, though fbme deny to call them Bifhops.

11. As the Eraftia?7s think that the Chriftian Magi-ftrate may defign the perfbn, by the Peoples confent, ■without any other Ordination; fb Mu[ciil?ts and fbme other Proteftants think,that a fit perfbn defigned by the Magiftrarc, and accepted by the People , need not queftiori his Call to the Office * And it's hard to di£ prove them.

ii. If the Opinion of many Papifts, and Proteftants hold true,' That a Bifhop differeth not from a Presbyter in Order ( or Office ) but in Degree, as the Foreman of a Jury, or the Prefident of a Synod or

Col-

fc

CoUedge, or Council of Suite, &c. ii. ; f uc no rea-fbn but the Magiilrate may make a Biihop of a Pref : byter, as he may make a Preiident of a Coilcdge, or a Mayor of a Corporation : For then the difference being but in the Accidents of the Office, and the King being Governor of the Church, as far as the Sword is to govern, and (pecially the determiner of meer Accidents and Circumflances^ circa facra , why may he not let one Presbyter in degree above the reft ? Did not all the ftrife of Emperors for the power of inverting Biflhops, fignitie this much againft the Popes oppofition ? Both fides granted that the People and Clergy were to be the Choosers of a Biihop. And it was the old Canon, that no Bifhop fhould remove from Seat to Seat; fo that only Vresbyters^ and no former Bijhops , were made Bifhops of any particular City, ( or Deacons, or Sub-deacons fbmetime at Rome. ) By which it appeareth, that the Emperors power of Inveftiture amounted to a Negative voice, in the making of a Biihop. The Kings of Ifrael lent Lrvites to teach the People, and Solomon chole who fhould be the High-Prieft : And 1 When the Romans after (old the Office, Chrift bids the ■ cleanfed Lepers, Go and §mv themfelves to the High-Yriefti and offer, &c.

Sect. XIII. f The Cafe of the Reformed Chur-I ches nullified by the Papilb, and whofe Ministers Office and Authority is denied by them , is as follow-[eth.

I. The old Bohemians and Waldenfes had different | degrees of Pallors, of which the Superior were called \Confeniors and Seniors of one Order , who prefided |among the Elders, but took not the Government of the "locks out of their hands, nor ruled without them,and fere chiefly above others in judging what Elders ( or [Minifters) were to be removed from letter places to [greater: whofe Form of Government, moft like the

F f 2 Ancients,

-C«4l .

Ancients, you may fee at large in the Defcriptions of Lafcitim and Ccmmenius.

I I. The- Churches called Luther ane, ( Denmark, Sueden, Saxony, &c. ) have for the moft part fbiqe Epifcopacy called Superintendency ; but their Bifhops . not the power of the Keys from the Paftors of the feveral Parifhes. And they take not the power of Ordaining to be proper to the Bilhops : For the Bilhops of Denmark were made filch by Bugenhagius Vomera-l Presbyter j which they fuppofe doth null their Sliced : ive Power.

And the Englijlj have Diccefane Bifhops and Ordi->n by them, and as good a Succefsion,at leaft of Regular QtdSeatipn, as Rome hath had.

113. The Churches called Presbyterian in Holland, France, Scotland, and other Countries, have Ordination by a Synod of the Pallors of particular Churches, of which fbme are the chief Paftors of Cities, and have Curates, or afsifting Presbyters, and therefore are fiich Bilhops as the Scripture, Ignatius, Tertidlian, yea, and Cyprian deferibe : fo that,

i. They think that as in Generation a Man beget-teth not an Ape, or Dog, but a Man, and an Horfe begctteth an Horfe, and every thing propagateth its ownJpecies ', And as Phyhcians make Phyficians, and Lawyers make Lawyers, &c. So Paftors make Paftors as far as belongeth to an Ofdainer, that is, preparing and determining the Receiver whom God lhall give the Power to, and oblige to the duty of that Office.

2. But yet in the fame Order they think they have a true Epifcopacy as to degree, firft, in the forefaid f Paftors that have Curates • (econdly, in the Preli-< t e Synod.

3. thefe Writers, Papifts and : the right, who expound the word

t % ]

[ Presbytery ] which laid binds on Timothy, \ ' fion of Presbyters, lyid therefore that fiich ha 1 to Ordain.

4. And they think that if after their feithflillefl: fearch, they fhould in this be miftaken againft their wills, God \v\il not therefore di(6\vn their Churches, Miniitry and Worfhip, no more than he will reject the Prayers of private Chriftians for their Errors and Imperfections.

I V. Thole that at prefent arc called Ncmconformijis in England, who • were (about 2 coo Ejected and Silenced, Anno 1662. Aug.~L\.)

1. Many of them, ( yea, moft that were above 44 years old ) were Ordained by Biihops , ( of whom I am one.)

2. The Generality of the reft lived, when by the Rulers that had fuch poftefsion as they could not refift, Diocefane Ordination was forbidden, and another fc t up, and we heard not of five Biihops in England that did Ordain, and hardly knew how to procure it of thefe. And the Oath of Allegiance might have colt both the Bifhop and the Ordained their Lives, or Liberties at leaft, in the Times or Ufurpation.

3. They were Ordained by a Clafsis, or Synod of Minifters, of whom fomc were chief City Pa-ftors that had Curates, ( which faith Grotius , de Imper. Sum. Vol were a fort of Bifhops ) and they had a Prefident.

4. Some were not fatisfied with this, and were fe-cretly Ordained by the depofed Biihops.

5. Some delired Confirmation of their Ordination aforefaid by the Synods, from filch Biihops as owned it, and had it ( from Biihop UJhtr at leaft, of others I am uncertain. )

6 t The Generality of diem that had any Parfon

or Vicarages, or any endowed Cures in England, from the Year 1646, till the time tha£the W eftmmfter At fembly was Diifclved, had a formal authorizing Inftru-ment of Approbation from the (aid Aflembly, or National Synod (chofenby the Parliament j) of which the Catalogue in their Ordinance (heweth us, that di-vefs Bilhops were, by the Parliament, chofen Members. If any or all refilled to be there, the Countrey Minifters knew not that, but juftly took them to be parts of the Synod: And though this'was not an Ordination by Tmpofition of Hands, they fiippofed that it was as valid to authorize them,as the A6ts before-mentioned of fome ancient Bifhops, who ordained abfent Men. And the main Body of the late Eje&ed Minifters ( very few excepted ) were thus called,confirmed, approved, and put in, having alfb the Content or Election uftially of the Patron, and the People,and the then Rulers.

Sect. X I V. And there were many that in thofe Times were only Ordained Deacons, and took the Synods Letters of Approbation, for the fubftance of an Ordination to be Presbyters, but wanting the Formality, fubmitted to Diocefane Ordination, when the Diocefanes returned (of whom Dr. Manton wa^one.) Yea, divers fubmitted to be Re-ordained by the Diocefanes that had been Ordained Presbyters before. This is the, Nonconformifts Cafe, except ibme few Independents, that were not for formal Ordination,at leaft lb much as the reft : yet even of them, fuch as had Benefices in Anno 164.6, 1647, 1643, had the Synods Approbation.

Seel. X V. To all this I muft add, That by the Diocefanes Silencing multitudes of thofe Minifters, whom the moft Religious accounted the moft able, holy, powerful Preachers ( in the days of Queen Eliza-betbjKingjames, King Charles I. befides the a 000

Silenced

_C8 7 ] Silenced in the beginning of King Charles II.) the People that were mod ierious in matters of Religion, were ( except a few ) fo alienated from the Dioce-fanes, that moft of the ftri&er Religious Sort, would not choofe a Miniftcr that was for them and their Ordination, and fo it would have made a more dangerous Schifm than was made.

Sett. XVI. And as to the present (late and praitice of the Nonconform ifts, (prcmifmg that I (peak only of meer.Nonconformifts as iiich, and not Men of other Principles and Parties that Conform not,as Jeivs^ Turks , Socinians, Papifts, Familifts, Quaker s^ &c.) let it be uriderftood,

i. That they take all the Varices and Congregations of true Christians that have true Paftors to be true Churches of Chrisl: And they take fuch Minifters as Conform, to be notwithftanding that true Minifters-, though culpable; and therefore they feparate not from any fuch Churches as no Churches, or from fuch Mini-far s as none.

2. They take particular Churches aflociated under Diocefanes, Archbifhops, and Nationally under one King, and reprefented in one Convocation ot Synod, to be ftill true Churches, and fuch as may be lawfully

I communicated with ; and thefe Diocefane, Provincial and National Aflociations to be laudable as they are rheer Afiociations for Concord, and though culpable in fome other refpe£ts, yet fuch as good Chriftians may lawfully live under (ubmifsively, and in peace.

3. They think it lawful to preach and adminifter the Sacraments in the Parifh Churches, and have thefe 17 years been call out, and kept oftt much againft their wills, and laboured, and hoped, though in vain, for Reftoration.

4. It is not Communion with any Chriftian Church in Faith , Love, or Holy Worfhip, or any thing of

F f 4 Gods

Gods Inftitution,no nor any thing of Mans commanding, but what they believe God hath forbidden them, which they deny. To deny to take many Covenants, Oaths, Professions, or to do fome Practices which upon their beft enquiry they verily believe to be great Sins, this is not feparating from any thing of God.

* y. They do not depart from the Churches, but are caft out. The Minifters are Silenced and Ejected, as they verily believe, for not finning and hazarding their Souls. Minifters and People are exprefly by the Canon of the Church, Excommunicated ipfofaBo, (which is Jki fententia judicis ) if they but fay that there is any thing in the Conformity, which a good Chriftian may not with a good Comcience'do: The Canon is vifible and plain ; fb that they cannot poisibly avoid being caft out, and think that the Ejeclers are the Schilmaticks.

6. When they are thus caft out, or driven away, they vet hold diftant Chriftian Communion with all Chriftians in one univerfal Church, one Spirit, one Lord, one God, one Faith, one Baptifmal Covenant,and one Hope, Epbef. 4. But local Communion they can have but in one place at once; and none are faid to Separate from all the Churches, where they are not prefent.

7. The King by his Licence allowed them for a time to hold their own Aftemblies; and the Confor-mifts themielves (wear the Oath of Supremacy,and take" the King to be Supreme Governor in all Caufes, and over all Perfons Ecclefiaftical and Civil: And yet then accufed the Licenftd of Schiffn.

8. Though there be fome things in the Liturgy which the Nonconformifts dare not'Declare Aflent and Content to, (and therefore fiifter,) yet they hold it lawful both to join in -Hearing,; Prayer and Sacraments with the Pariih Churches and Conformifts,in the

-L

L*9 J Lords days Worfhip and ufe of that Liturgy; and many of them do (6 ordinarily: And others do not hold it unlawful,but are hindered by Preaching themselves where they can, which they dare not forbear: And the People that hold it lawful, yet hold that better is to be preferred when they can have it. And he that preferreth aMinifter which he findeth mod Edification by, doth $ot therefore fcparate from all others, becaufe he is abfent from them.

9. The Nonconform ifts have in their appointed Treaties for Concord, oftercd to ufe the Liturgy with fbme Emendations, and to fubmit even to the prefent Archbifhops, Bifhops, and other parts of the Church-Government, as is expreiTed in the Kings Declaration about Ecckjiaflical affairs. By which ( vifible in Print) it may be feen how far they were from fepara-ting inclinations, but it could not by the Bifhops, be accepted.

1 o. But it is true withall, that many of the Common People having conftantly preferred that which they thought they were bound to prefer, and feeing their former Pallors caft out and iilenced, thought they ought notwithftanding to adhere to them, and grew into fo hard thoughts of the Bifhops that filenced them, (about 2000 at once ) that they are more alienated than before from them and their Aflemblies • as Chry-fofloms yoannites were at Ccnfiantinofle^ till the kind-j nefs of Aniens and Vrcdus brought them back to the old publick Church.

SeB. XVII. It is commonly confeffed by their fharpeft Accufers, that the Nonconformiils do well to forbear all that can be proved to be linful: And if they prove not Conformity finfill, they are content to foffer as real Schifmaticks.

Sect. XVII I. We all agree of the necefsity of a continued SucceGion in theUniverfal Church, of the

fame

[9°]

fame Faith, Religion, and Minifterial Offic^vhich we profeis and poffeis: We have no one new Article of Faith or Religion, nor any that have not continued in the Church; we have no new Office: But that the Office and Adminiftrations cannot pals as valid, unlels the particular Mmijler can prove, that he had Canonical Ordination from one that had the like, and he from one that had the like, and he from another that had the like, and ib up to the Apoftles • this we fiippofe irrational, Ichifmatical, falle, and of malignant tendency againft the Church and Intereft of Chrift.

Seel. XIX. Mr. Henry Do dwell is the Man that

newly and copioufly promoted this Schifmatiad Error, in a Book pretended to be againft the Noncon-formifts Schtim, but difbwned by the Conformable Doctors themleives, { many of them. ) And indeed, notwithstanding the tedious wordinefs of it, it hath little in it, in companion of Janfenim long ago, fully an* fwered by Voetms. And though I told him over and

iirft, that if he did not anlwer Voetius , and my dijlute of Ordination^ fhouldtake him but to labor in vain, as to ouu ufe,yet hath he taken no notice of either of them at all. If he intend it in any following Book,it is but fraudulent to lend out this great Volume firft, to do his work before he gave any notice of what is al-

- laid againft him. Muft we write the fame things

: as Men strife that will repeat the Arguments lb aft confuted?.

7. X X. His Defign and Schilmatical Doctrine is thus laid.

u j. Tliat the ordinary means of Salvation, are 9 in flfteilar perfofy confined to the Epific-mien to the place he lives m, as long as u be lives in it.

u z. Tijat u>2 cannot he ajjhred that God will do for

LS> X J tc m what is neceffary for Salvation on his fart J other-l "wife than by hrs exprefs p-omifes that he will " do it.

" 3. Therefore we must have interest in his C " nant.

" 4. Tloerejore we must have the Sacrament by which u the Covenant is tran(a£led.

" y. Thefe as Legally valid, are to be had only in the " external Commumcn of the Vifible Church.

" 6. This is only the Epifcopal Communion of the " place we live in.

" 7. The Validity of the Sacraments, depends en the " Authority of the perfons by whom they are admini-fired

" 8. No Minifiers have Authority of adminifiring Sa-" craments, but only they that have their Orders in the " Epifcopal Communion.

" 9. This cannot be from God, but by a continued u SucceJJion of perfons orderly receiving Authority from " thofe who had Authority to give it them,(viz>.Bijhops) u from thofe fir ft times of the Apofiles, to ours at " prefent.

" 1 o. That the Holy Ghoft is the Infiituter of this u Order, and to violate it, by adminifiring without fuch " Ordination, is to fin against the Holy Ghoft,the Sin that " hath no other facrifice, and prc?wife of pardon.

"11. That the Ordained have no more or other " power, than the Or darners intend or profefs to give " them.

" 1 2. Tloat it is certain, that the Bifiops of all former cc Ages intended not to give Presbyters power of Ordain-f ing or Adminifiring out of their Subjection : Ergo * they have it not.

SeB. XXI. This, and a great deal more to tin's purpofe, is his matter.

To

' &9*]

To gather all the Confufions, Contradictions and Abfurdities of that wordy Volume, would be tedious, and little ■ profitable to the Reader ; only theft three things in general I tell fiich as maybe in danger of'in-fe&ion by it.

i. That he-never agreeth with his Adversaries of? the ft ate of the quefiicn, nor fo much as explicateth the\ terms, nor doth any thing befeeming a Difputant, tor make himlelt underftood.

2. That not only by denied ( falfe) Suppofiticns % * he maketh all his Difcourfe ufelefs to the Nonconform' mills, but alio at the iirft giveth them their Cauie, and ccnfirmerh them.

j. That while in his Preface he difbwneth Popery,' it is the very fting of their Argumentation which he ufetli: And that which yet by confequence overthrow-eth not only the Churches, Miniftery, Sacraments an'd Salvation of the Proteftants, but of all Chriftians on £arth,and of none more certainly,than of the Papifts All which I undertake, when called, to prove.

Sea. XXII. It were tedious to mention all ambiguous confounding terms: For a few;

1. He that layeth fo great a ftrefs on -Epifcopacy, never tells us what he meaneth by a Bifhop ; when he ought to know, that with the chief of his Adverlaries the Controvcrfie is very much in that: For (as Grotitis de Imper. Simm. Pol. and many others) they take the chief Pafror of every .Parifh-Church ( efpecially that hath Curates under him) for a

Baikal Jinft Bifho Pi at leaft if he bePaftor of a " Johnfon ofthis. City, or Town fo called of old ( vritai ) when others deny him to be a Bifhop tljat hath not many Altars or Parijhes under him.

a, Some take him for a Bifnop that is but the prime Presbyter* qv different from there!]: but Grain, non or-dme, calfd Epifcopus Prafes : And others deny him tp

■ - be

[93] be one, unlefs he differ Gradtt , as another Officer in Jpecie.

3. Some take him to be a Bifhop, that hath no Prefi byter, but -Deacons under him, and that 111 a Jingle Afc f embly (as Doctor Hammond on Acl. 11. & Dtjfertat.) Others deny him to be one , that is not ever Yresby-ters.

4. Some take him to be no Bifhop, that is not eleBed or confented to by the people, ( and the Clergy, if there be any ; ) Others hold him to be one, that hath the confent of neither, but only the Pope, or the Archbi-(hop, or the King electing and impoimg him,and fbme Bifhops conlecrating him.

5. Some hold him to be no Bifhop, unlefs three Bifhops Confecrate him j Others fay,one may make him Bifhop.

6. If three Bifhops Confecrate one, and three another, he tells us not which of thefe is the Birhop of that Church. Many more fuch Ambiguities you may fee examined in my Book, Of the Viftbility of the OW^againft Mr. [fohnfons alias Terrets Reply.

Seel. XXIII. x. So he oft repeateth the necefsity of being in, and fubje£t to the Vtjible Church Unrccr-fa'U and never tells us what he meaneth by it; when he muft needs know, that the nature or definition of it, is the very firft point of difference between us and the Pa-pifts. By the tenor of his difcourfe, the Reader may iulpeft that he meaneth fbme Univerfal Society of Men on Earth, under fome one vifible humane Head, either Monarchical, or Ariftocratical, or Democratical, a Sovereign who is Verfona Ctuilis, and Pars Imperans Con-fiirutix'a. But, if fb, Proteftants (we at leaft ) deny any fiich, thinking this the prime efiential difference between us and the Papifts, ( the fecond being whether the Pope or his Council be this Head ^ ) and he never tells who this fuppofed Head is.

So he frequently talketh of neceflary Communion with a particular Church, and never tells us what he meaneth by it: Nor can I gather often, whether, he means a Diocefane Church, or a Provincial, or a National. But I perceive that he meaneth not a Parochial ; when yet he knew that the Adverfaries take thole for particular Churches.

Seel. XXIV. i. So he oft talks of the necefsity of Succefsive Canonical Ordination,and never defineth either Ordination, or Canonical Ordination ', when he muft know that ibme take Impofition of Hands to be ejj'ential to Ordination, and Ibme deny it, and hold that Letters mayjdoit on the abfent, befides other differences. .

i. And fbme take thofe to be obligatory Canons, which ethers contemn as of no authority. The Pa-pifts are not agreed what Canons are valid : And the Diflenters and this Dilputer are not agreed in England: Many, belidcs Dr. Heylin, lay, That the Popes Canon Law is yet in force in England, except fome Particulars that were call: out: Others believe not this ', what is foid againft the Authority of the Engliih Canons, I will not recite.

3. And fbme take it for Canonical Ordination, if it be done by one Bi\hop and Presbyters , Others fay No, unlefs by three Bifiops.

4. Some fay it is not Canonical,without the Clergies and Peoples Election or Content, (as aforefaid) and others find it neceflary to their Caufe to deny this.

Seel. XXV. He calls Men oft to Catholick Unity, and never tells us what it is, or how it may be kn<Dwn. Abundance more fuch Ambiguities make his Difputes to . me unintelligible.

Seel. XXVI. Or if he be to be understood in thefe and flich like, then he goeth all along by a begging of the questions, which are denied. 1. He

[9>]

i. He (hould have nuhcr proved, than ulcen I granted, that thole arc not Bifhops whom we hold to be fuch.

x. And that it is not the Vifible Church, which we take for fuch.

3. And that it is not a Varticular Church, which we take for fiich.

4. And that it is no Regular Ordination , which we take for fuch.

y. And that it is ftp Catholick Unity, which we take for iiich : And fb of the reft.

Seel. XXVII. a. He fiippofeth that there is but one ftpifcopal Communion in the places where Men live ; or never tells us, if there be divers Bifhops, which it is whofe Communion is io neceflary : when he knoweth that Grotuts thought that of old Churches were formed in imitation of the Synagogues, and that one City had divers Churches and Bifhops, as well as divers Synagogues. And Dr. Hammond thought that Rome, Antwch, and other Cities, had two Churches and Bifhops, one of Jews, and another of Gentiles y and that Teter and Paul had two Churches at Rome: And he knoweth, I fiippofe, not only that there were Novatian Bifhops in the fame Cities with the Orthodox, but that oft and long , Constantinople, Anticch, Alexandria, and many other places, had two at once by their Divifions , but none of them fb long as Rome.

But perhaps he taketh it ro be enough to Cat!. cifm, or the Validity of Ordinances, if we be fcfc to thejftecies of Bifhops, and lb to any one that is Cou-fecrated rightly or wrongly • and lb that in Schi both are true Bilhops. But left he deny this, 1 (pare to recite its Confcquent?.

SeB. XXVIII. 3, He in his Preface, along, fiippofeth, Tloat no unlavfulthing is in

' f 9«]

the Nonconformijls, as necejfary to their Minijlry or Communion ', which will as much fatisfie them, as if he had told them, 77^ Lying, Perjury, Covenanting deliberately again ft Gods Precepts,and for the corrupting his [acred DpcJrine, Worship, Order, and Discipline , are lawful things. Did he ever hear them, and confute their Rea-fbns ?

Sett. XXIX. 4. In fhort, he never proveth, but beggeth,

1. That when Gods Word defcribeth the Sacred Minifterial Office, yet the Ordainers will and words can alter it.

i. That ■> the chief Paftors of particular Chu&ches, ( even Cities that had all of old their feveral Bifhops) are not true Bifhops, uniefs Men purpofe them to be fb in Ordination.

3. That Presbyters who ordain with Bifhops, majr not in cafes of necefsity ordain without them j or it they do, it is a nullity.

4. That in Cafes of Necefsity, Ability, Content, Ele£Hon and Opportunity may not defign the perfbn that fhall receive authority and obligation dire£Hy from Gods Law, without other Ordination.

5. That any Church on Earth can prove an uninterrupted Succefsion of Canonical Ordination, by Bifhops themfelves fb ordained.

6. That fuch a Succefsion is neceffary ad ejfe Officii.

J. That the Covenant of Grace fecureth not true penitent Believers of Pardon and Salvation,where they cannot have the Sacrament.

8. That the Sacrament is null as to Mens Pardon and Salvation,if the Prieft bt not truly called, or have

• not fiicceisive Epifeopal Ordination.

9. That if a pr^fumptuous Title ( as he faith ) ' may yet make all valid when Men fcem Epiicopally

ordained,

l97l duined,and arc not; Whether able godly Men ordain-by fach liki ( Pafto nod, chofen by Religious People, and lolemnly d<

[iniftery in the face of the Cojig not a better prelumptuous Title, than notorious ignorant. I en, that (ay they were ordained

by a Bifhop, when their Orders were forged, (of which ibrt there have been many ? )

i o. Whether he can prove that it is not Anabap-tiftry, to baptize all again that are baptized in the Reformed Churches, that have no Dioceiancs ?

11. Whether he abufe not Gods Word and Churches, in feigning all fuch Reformed Churches,to live in. the Sin againft the Holy Ghoft, for ferving God without a Succcfsion of Epifcopal Ordination ?

i z. Why is it that I cannot intreat him to anfwer Vottiusy de dejperata Caufa Tapatz.'s, that hath long ago confuted Jmfenim^ a far ftronger Advcrfary than he ? Nor my Dlipute of Ordination Twenty Years ago written, and yet unanfwered ? when I tell him we have not leifure to write over the fame things, as oft as Men provoke us to it.

Sect. XXX. I will now cad before him thefe following >^otes.

i. What proof hath he of Sacraments ( beGdes Sacrifices) before Abraham's days ? And was there then no pardon of fin ?

a. Were Women damned that were not circumci-ed ? Or were the uncircumcifed Children in tic Wil-Jernefs none of the Church ?

3. Were not Infants in the Covenant of Grace, be-ore Circumcilion entered them, into the Covenant of Vraels peculiarity ?

4. Why did Abraham think there had been Fifty ighteous perfons in Sodcm ? And in every Nation he hat feareth G r, is accepted ' h'm, A:ts 1 c. G g Though

ivey siter

[98]

5-. Though Sacraments under the Gofpel convey greater benefits, can he pro* e that it placeth greater necessity cf them, than the Law did?

6. Sfeeing Chrift was not baptized till about thirty y^ars old, was he not Holy, and the Churches Head before? t

7. Can he prove that theApoftles were ever baptized ? Or were they net before true Christians ?

8. The Apoftles had not the Lords Supper till near :s death, and yet had part in him before.

9. W'dsFatil of this Mans mind, that (aid, He was not feht to baptise, but preach, and thanked God that he had haptz,cd fo few.

1 o. Is not that Promife true,75W whoever believeth^ fnall not periy)Mt have everlafting life j* and that the pure in heart fiall fee God, &c? And will want of-a Sacrament then fruftrate all?

11. He prefumeth to iky,That God is obliged to make good the Sacraments of thoje that have but a preftr, cus , feem'mgto haveEpifcopal Ordinaticn,whtn

they have net. And is not the reafbn as ftrong from the Peoples impofsibiiity of avoiding the danger, whei they can have no Sacraments, or none but from Mini' iters that had not Epifcopal Ordination ?

11. What if the Succeinon have been interrupts Ipng ago in * • Egypt, Syria, or elfewhere ? An

all damned t\ borniince? Or which way

particular pei re remedy it, they cannot fend to

Europe b.:C

13. Ir Laymen (as Frwnenthts and Edefus) con-vert peribns are they a .\. that dye Con^erfiori, for want or an ordained Prieft, and Sacraments ?

14. If Baptifm give the firft fancHfying Grace,then "hone but >ns are to \ 2 baptized* and that,

... els, or wicked men.

15. It

[99] i y. Tr is confefied that the Lor firmwg Men in

both the Sacraments of the lame general nati to declare and confirm our nut:a! Faith, and the ( our ft

16. The Sacraments are to Chriftlanity, what Solemn Matrimony is to Marriage- which is valid be God upon private confent, but is ac

and preventing Fornication , to fatisf e Men : our Church Title ordinarily depends on Baptilm, but God knoweth and accepted* heart confent.

17. God iaith, Elfe ivereyour Children unclt

now are they holy, 1 Cor. 7. 14. Thei\ is not

the Sacrament that first maketh them holy. And the feed of the Faithful have iuch Promifes as \ good againft the slnabavtifts.

1 8. Children may dye before they can be baptized, and are they by that natural ncceinty damned ?

19. If a Man live where the Priefts will not baptize, or give the Lords Supper, but on condition I we profefs fbmefalfhood, or commit fbme fin, the Church of Rome, ) Muft we commit that Cm , or be damned, for want of the Sacrament ?

io. Doth not this lay a neceiijy upon teftants in Italy, Spain,

tiiga!,yez,Mt:*icoi?c;'i;,&:c. to leave their C -and travel to fbme Land where they may hav ments without GnfulCor and may have it from

Men of right fiiccdii'e Ordination all thefe be able fb to-travel ? An that Land on Earth that will anl and can and will receive th

21. What if a thoufand I ; and think, that the things impaled as

to be Miftakes, yea, the flnabaftifis Error: ) Can he' prove that all foch are damning Errors, for want of Sacraments ?

ii. Gods Oath is alfo to confirm our Faith : And if a Man may be Saved that believerh Gods iVord, and knowcth not of his Oatk, why not he that believeth it, and hndweih not of'the Sacrammt ?

13, Doth not his Do6h*ine make the Priefts the ab-fblute Lords of all Mens Souls, that can deny Salvj to any, or all Men, by denying them the Sacrament ? Is this the Senfe of their having the Power of the Key "

?

2,4. Is not this abuSe of Tibi dabo Claves , and the office of Key-bearingnthe knack by which Popes have fiihdued Kings and Kingdoms.

* zf. Is not the Argument which this Man managcth againft the Reformed Churches, to prove them no Churches, and to have no Miniftery and Sacraments,the ittes of the Parifts , in which is their chief confidence, but often baifled ( as by Voetim againft Janfc-nim aforeSaid.)

26. Nay, the Papifts themselves • are far more moderate than this Man ; for they take a Laymans Bap-tife, yea, a Womans to be Sufficient to Salvation, when [vlaii denicih it of all the moft learned and holy | Paftors$tliat have not uninterrupted EpifcopalOr.' tion.

a 7. Bifhops have too oft confpired to corrupt Gods Sacraments, (witnefs the Lateran Council fub Inncc.^.) and to interdict Kingdoms , and oppreis Princes and People and may do 16 again: And have the People no remedy againft them ?

a8. A Minifter juftly ordained, and unjuftly fueled, or filenccd by a B'ihop, hath more authority

?nts are not Nullities by fixe Rcmanijls, Cohfeflidn.

19. m

i

19. Is not this Mans Doctrine far grofler than Cj -yrians, and the Africans^ ( yea, the Donatifis ) that denied the validity of Heretick Baptiim.

3 0. A Lay-Chancellor , in thcic mens judgments, ufeththe Keys of Excommunication and Abfoiution validly, and yet arc not the Sacraments or Ordination of the Reformed Churches aforelaid valid ?

3 1. Surrogate Pr lefts, by the Bifhops conlent, validly Excommunicate, that arc no Bifhops.

32. No People can be fare by this Mans Rule, that they have Sacraments, or (hall be laved, ( except by fallible preemption) not knowing that their Prieft hath uninterrupted facceffive Ordination.

3 jvWhen your preiumptuo: is Ordination is difcoyerr ed to be Null, mult all the People be Ile-l zed ?

34. The Church of England giveth none the Lords er till 1 6 years old. Doth it become abiolutely neceilary to SaLva:lon, juft at that Age, and not be-Awie .

35-. The Burial Office pronounceth all laved that never Communicated, (b they be Baptized , and not Excommunicate, nor kill theu&l

36. What work would this Man make for Re-baptizers, if all the Proteftants of all Nations puft be Re-baptized, that have not the forefeid Ord ticn ?

37. Is it fuitable to the defcxjption of God and his grace in Scripture, to believe that he layeth ail r Salvation upon Sacraments ] i by men Ord ed, as he defcribeth ?

38. Are not we Reproaches Minlfters, as like to be good Pro:eitant5 ; as iiich'men as th's,chat lay, that,

1. The Reformed Churches that have not Ep'ico-pal Ordination from uninter SucceiLon, aiv no

>tryie Chore . G g 3 2. 1

<[iox]

: Z. Have no true Minifters.

3. Nor true Sacraments.

4. Nor part in the Covenant of Grace.

y. Nor hope of Salvation by promife from God.

6. That their M r niitery and Sacraments is the Sin againft the Holy Ghoir.

7. That the Church of Rome hath this uninter* rupted Succeihon (as he tells me. )

8. That,as will hence follow, the French Proteftants ■ were Better turn Tnptjrs, than be as they are.

U. XXXL There are as many and greater QhjhBioQs that I ftiould lay before him, about his Do-6rnne or an Uni-verfal Cbwck-tdicy, and that fort of Epiicc p-vjy which he rather (iippofeth, than proveth npceflary; arid liich other Points: But I will no more tire the Reader herein.

I XXXII. All the definition of the Protefiant Riligfari that I can extort from him, is, Communicating with the Church of England, and thofe that it holds cmmuniGn with..

1. And Co did the Papifts, faith Dr. HeyUnjm the beginning of Queen Elizabeths Reign, till the Pope forbad them.

1. The Church of England never renounced Communion with the Reformed Churches, which he re-ripunceth.

3. A particular Church is no Standard of Religion : Nor England more than the reft.

Sect. XXXIII. If he renounce Communion with aU thele Reformed Churches, and with the Rc-?77a?is aKS, what a'Scparatift is this Man^and how narrow is his Communion, and into how (mall a number .hath he reduced theUniverfalChurch ? If neither Papifts, nor any Churches that haye not Ordination from uninterrupted Succefiion, be parts. of the

Cathc-

U - ~ D -

Catholick Church, it is very little, if not I fible.

Sett. XXXIV. He thus tcachcth almoft all the Chriftian world, inftcad oi: Love andConcord, to Unchurch, Unchrift-cn, and CoiuL-nn The Romans^on fuch accounts, already Unchurch all the reft. The reft will far more tafily prove,that Simony, Herefie, uncalled Popes ; uncapable ones, and mar. Schifrns have oft interrupted his defcribed Succcfiion at Rome: And (b Turks and Heathenshave matter given them againft us ail. Already by fuch kind of Schif-matical Principles,there are few parts of the Church on Earth, that are not by others Unchurched , and Unchurch not others: But yet it is but few of them that have proceeded to that Anabaptiftical height, as t > lifie all their Sacraments and to expe<ffc that alnv> the Chriftian world fn-uld be again baptized. Yea, this is far more Schifmatical than common Anabap-tifm : For the Anabaptifts with us Re-baptize not them that were baptized at age by {uch Minifters as this Writer, and (uch others degrade • much lefs do they damn aimoft all the Chriftian world, or other Reformed Churches, and fay , They have no part in Gods Covenant of Grace, and Promife of Salvation, and that they fin againft the Holy Ghoft, doth.

g 4 CHAP.

CHAP. X.

None of thefe terms will unite a National Church, or any J^ociated Churches \ nor ivell any Jingle Church :. Though iy other . means, a competent ZJnion may be kept in (erne Churches, wtwithjtandifig jiichSchif-matical Courfes.

§ I. *Tp H ET fame Reafbns which prove that none of J thefe terms will ever unite the Univerfal Churchy but that all are fitted to promote Divifions, will prove all?), that they tend of themfelves to the dividing and diilraciing of all lefler Church Societies and Communions : Though yet we do not deny, but de facic^ a.particular Church may eafilier agree in zxi Error, or be kept in fome Concord under the fame Pallor, where a Sin or Error prevaileth, than the Univerfal Church on Earth can. As the Church of Rome may agree in Popery, but all the Chriftian world will not: And as a great part' hath agreed in Arianifntj ( called Chriftians,) and a great part in Neftorianifm, and to this day in Eutychianifin, and in the Momtbe-lites Error, and a great part for Image-worfhip ; and as now many.Churches of the Proteftants agree in Confubfu imiation and Church-Images, and many in rc-jcclir :y 5 and many in afierting it; but all agree

not in any of thefe '(though the eldeft fort of Epifco-pacy, for ought appearcth, alnlofi all in many ages did acknowledge and agree in :)But yet that which hevei i the Univerfal Church, but tended to difcord,will have everywhere ulually no better a tendency.

L 10 TJ § II. Yet I have before enumerai culars, which arc needful and uictul to of a particular Church, which are not io to the Uni-verial : As tl be-Members ha Xu-»

mental-Paftors, the lame Tranilation ot the Scriptures read to them, the lame V crhons and Tunes of PL when they meet together, the feme place and day, and hour of meeting: Pccaufe thefe in the nature of the thing vat necemry to Concord, and i dcord and

Conriuion. And if divers Churches aflbefated, cm in a Kingdom, or divers Kingdoms, can agree in the fame comenient modes and circumftances ( as the fame Tranflat ion of the Bible fo far as they have one language , the lame day of Eafier , Annivcriarily to Commemorate Chriits Refurreef ion, as they do weekly on the fame firfc day, and fome Inch like ) it will be .ble, fo it be done by voluntary content, as a thing of convenience, and not of neceiiity, and without typing over one another,or patenting or defiling jr, or turn it into an Engine of Rents and Schiim, by making it neceflary to their communion, which is the unhappy end of mod humane im-pohtions of indifterent unneceiiary thing:. He I thinketh he hath hit on the titteft Ceremonies, Rites or Modes, is ieldom ever content with iiben-y to ufe them, but he mull force all.others ir he can to his wav, and take away the liberty of all thai

ee it by fad ex ; thatmen thmfe theirF<

and Ceremonies caft our, if all may not be compelled to ufe them, though many think their; I ihcy

had rather have none of them, than have diem u terms of meer liberty ; left they t* ' the

. or contradiction of thole that do r en.

And fiich men are never content \ ' * n-

cord in Gods own Inftiruiion^ - riceg

"that are in penere r.eceL

§ 111. But (bme men arc ftiff in the Schifinatical Opinion, that though Churches of many Kingdoms may charitably differ in Ceremonies, and indifferent things, yet none in the lame Kingdoms (hould be tuf-fered fo to differ ( of which 1 (pake before.) But,

*i. Chrift hath given us no fuch different meafurcs of our Charity, Forbearance or Communion.

2. The old Churches were quite- of another mind, as Socrates and Sozjmen (hew in leveral inftances. And it is known that in the fame Empire, every Bifhop had power to ufe his own Liturgy, and other Modes, ( as I inftanced in the Canon that requireth every man to bring his Form firft to the Synod to be tryed, and in I the contention between Bafil and the Church of Neoce-farea', and the ft life about Gregories and Ambrofes Liturgy, and fuch like.)

3.1: was the Paftors and People of the fame Church . of Rome, that St. Taul giveth the Precepts of Forbearing and Receiving Diflenters in things indifferent to. And ftili mark, that he wrote not only to the Laity, but to the Rulers, (as is evident,) and therefore forbiddeth ■ them fiich narrowing Impofitions; being himfelf alio a chief Paftor, ( an Apoftle ) and fo declareth his own judgment, as one that would himfelf make no fuch un- \ charitable impofitions.

§ IV. We deny not but fome Churches have a while continued in laudable Concord, notwithftanding ■ fuch eniharing Impofitions. But,

1. It hath been but for a time, and this Worm hath fretted then: , ana it hath ended- in their great detriment at le

2. And it was* not by thefe means, but by better faiifes, notwithftaiidifig theft difeafes : (b that as we anftver the Queftion, Whether a Papift may be laved ? ibdowe anKver the Queftion, Whether fuch Churches may have profperous Concord ? viz. 1. If the.Ellen-

tials

tials of Chriftianity in Papifts, and of Communion in fiich Churches, be practically held, Co as to be more powerful than their Contraries, z. But not by their Contraries, but by overcoming them, one may be la-ved,and die other have peace ; even as we aniwer the :ian, Whether a Alan may live that taketh Poy-fon, or hath the Leproiie ? i. Not it it be prevalent according to its malignant nature. 2. But yea, if it be overcome by natural itrength or medicine.

§ v. Cbdbrtguwrth ( our poweriiuieft Difputant againft the Papiits ) hath fully laid down the true Principles of Chriftian Concord ) and the Caufes of Schiim, even the making more necehary to Salvation or Communion, than is neceilary indeed. And the famous Halts, though too bold, and fbmetime going a ftep too far, hath laid more againft thefe true Caufes of Schifm, with great Truth and Reafbn, than the Authors of it can well bear. But wtfdom ts juftified of all her children*

CHAP. XI.

The Severity a^d Force of Magiflrates , denying receffiry. Toleration, and punifhmg the Jx'efufers of unneceffary uncertain ftf~ geffed things,will never procure Church Vmiy and Concord, kit m time wcreafe

- Druifions.

§ I. "YJfJles of Schifm, fpeaking of having two Bi-JTjL fhops in aDiocels, faith ( pag. 223. )Neither doth it any way (aver of Vice or Mijdemeanor (in-ftancing in Aufttns doing it ignorantiy j) their pimijli-

ment

mmt fleets not, who imnecejjarily and wantonly go about to infringe it.

The moil pious and wife Church Hiftorians extoll the two peaceable Bilhops of Ccnfiantmople, that quietly bore the Nonjraian Bilhops by' them, and gently reduced Chryfofioms Followers' the Joannites ; and di£ praiie Nefiarlos, and Kch other turbulent Prelates that persecuted them, on pretence of zeal againft Error,and lome of them proved more erroneous themlelves.

§ I L This crying out for the drawing of the Sword againft thole that differ in unncceilary things,is a great dishonour to the perlbns that tell men haw conscious they are of their own inefficiency for their proper work 5 and a .reproach to the power of the'/ Keys, as if it lignified nothing without the Sword : And in all Ages JVlen of Ambition, and Tnfufficiency^nd | Unchantabknefs, have been thus calling to the Magistrate to do all, when yet in general claim they have fct themfelves far above him, as being for the Soul, J when lie is but for the Body.

§ III. But Experience hath ftill confuted them^nd j that which one Age for year) thus built,-the next! hath ordinarily puiiM down. Not but that orthodox-1 pious rrinces are an unlpeakabie bleiiing to the Churchy and the want of liicli are ordinary caules of fin, iliilrafricn, and milery: But ftich muft know and do their proper work, and not lerve the pride and humor or ambitious ignorant Clergymen,nor be their Li£lors or Executioner^ nor lend them the Sword to execute their wills.

§ IV. Qonfiantine defended the Orthodox (yet offended greatly at their unpeaceablenels, and at laft -tempted r ;ome Avians, nicer!y becaule-^being

&ppreifedj they were the greater pretenders to Peace*) " but i I down what the Father had let up.

-One- Emperor fuppreiTed the E

them

them up, and others proclaimed aired pa-

cification. One Emperor pulfd down the lites, and another let them up. One Emperor pulfd cfown Church and another let them up , aria

General Councils changed, with them. And io on. in many other inftanccs. If this forcing co;: riuw generally taken, how many Kingdoms w the better tor it? or now do? not four lixtli parts of the world that are Heathens: nor above the fifth part of lix that are Mahometans: not moft of the other fisth pint that arc Papifts: The Presbyterians like it not in England : The Prelatiihs are not for it where the Presbyterians rule. Mow few Cpi juft of our mind ? and therefore in how few would it pleafe us, or accord mod ate us,

§ V. And thole that are of the (ame mind in the main, yet rarely long agree in all things. I have before proved, and the notorious frate of Mankind proveth, That there is itigh a woriderft 'ity or mental

capacities and appreheniions, that the befc will never all agree in any, but few plain s. To endea-

vor by right means to brine" ail men to be wlie,anci to agree in all right Thoughts, Ahcccionsand PracK very good : But he that will reiolve to tolerate no Error?- ( much mere diffent about (iifpecied unnca

) fhali be a heinous oppreffor of maiiklnc.even of Chriftians for being but men.. Hew lew Subjects .muft fuch a Prince expect to have, that will cut e that are not of one intellectual complexion ?

§ V I. And, as is aforefaid, when men think I God obligeth them to dli:cnt,the more honeft andcon-ftionable they arc, the more refolutely they will bear all fuHerings, and never yield to man, againft the Con-fcience of their Duty to Gcd ; (b that if you begin to juinifti fuch, there is no ending.till you have I them, banifhed them, or kept them e . And

let all fbber Magiftrates think, what Councilors, fiich Clergymen are to them, that would have them,

i. Choole out the moft Confcionabie and Religious for their Punifhments.

a. And not ceafe till they have deftroyed them. *■ § VII. And doth not this tend to drive out true Con- 1 Icience and Religion from the Land, when men that j have no Confcience , fhall pals for the obedient laudable Subiecb ? And fuch being capable ftill of Preferment, fliallpoflefs the Churches , and be Rulers of the reftjand then w r hat can we expe£t,but that (iich will life Religious Diflenters as their Enemies, and reproach them with all malicious names ? And O what a {late is filch.a Land in !

§ VIII. And ( you are not infallible, Councils have erred ) what if it fhould prove, That thefe you deftroy are in the right, and you muft be judged of God as Perfecutors ? Let not Spleen or Pride make you fearlefs of fuch a fin and judgment.

§ I X. Yea,if they fhould prove in the Wrong,yet you may be Perfecutors, if the Error be fuch that good men fhould bear with in each other, and God is the Avenger of all the wronged and oppreffed. And it is not difregardable that they do and fiifter all for him, though they miftake, as Paul . faith, Rem. 14. He that eateth^ eateth to the Lord; and he that eateth not*> to the Lord he eateth net : It is God that he intended to obey and plcale. And one hath need to look well about him, before he deftroy fuch. I dare fay, That that man hath truly no Religion, that; preferreth it not before the pleafing of men, and all worldly intereft ; for Religion is our devotednefs to ferve and pleafe God: And I God is not taken for that mans God, that preferreth - any thing before him, ( as I faid before.)

§ X. However it is certain,, That thus to fct Princes in a conftant Confliit againft Confcionabie

' godlv

godly men, is liker zWar againfi God and Confidence-) than any way to Peace and Concord. The Law will not yield, and < will not yield ; and God will

keep up a Su^ccflion of Confcionablc men in the world, when Popes and Periecutors have done their worft : And humane frailty and fin will keep up aSucceii da of fb much wcaknefs, as that the belt, much more the weakeft, will have vain Scruples, Ignorance and Errors, which Prifons or Penalties will not cure; yea, uftially greatly increafe the malady by Exafpcration ;'and wile men will forefee a probability of the end, before they begin. Hypocrites may yield to fa vg their skins, but the truly Confcionablc will not : For to yield to what they think to be fin, is, in ^ their judgment, wilfully to chcofe damnation.

§ X I. Let not the Clergy Tyrants ftill cant their vain Obje£Hon, [_ The?! Confidence nill be a pretence for any Villany, which was not wade to be a ckak for fm^\ For it is not liberty tor any Villany that we are pleading for : who knoweth not that abufied Reafcn is the pretence and plea for almoft all Villany in the world ? What then ? Muft not Reafbn be regarded ? The ufe and honor of it kept up, while man is man ? And all men have leave to plead Reafbn in their Caufe: And yet not all tolerated that Reafbn is pretended or abufed for. And what Reafcn is to Man, that Confidence is to Religious Men. Some Evils are fb great audinconfiftent with the publick good, that it is better all thofe were , banifhed or deftroyed, who pretend either Confidence or Reafion for them,than that theylhould be Tolerated; I and thefe are intolerable Evils. But what man thinks that it is fb with all Error or Faults ? much left all things indifferent, whichfbme men have a mind to exercife their mafterfhip in commanding. Put firft the queifion to fbber Confcionable men ; Is it mere to common good 5 und intcreft of Honefty and Confcience,

that

that all the Per (bus in a Nation be imprifbiled,banii}ied. or killed, that dare not (wear, lay and pra&iie all that is impoted on thcm,than that the Impolitions be altered or they forborn ?

§ X 11. And I muft again fay- That this Church-Tyranny, as moil other fin, is moft againft the Owners of it: For it the faults of godly men that fcruple to lubferibe to Popes, Patriarchs, Dioceianes, Synods, Liturgies, or Ceremonies, are not to be Tolerated, how much lefs a proud and perfecuting Clergy, or luch as abufe or exclude Church-Difcipline, or by floth,or un-gocily carnal Lives, do wrong their Office, and betray the Flock?

§ XIII. And again I remember them, That Payors muft govern the Flock, much like as men do their Wives : And let men but try how far weak andpaiiio-nate Wives mull: be Tolerated by them that will not do' or iuiicr worfe, and here pracliie accordingly

C 11 A l\ >' I t

KxQ$mrnv;:ic>itirg aii'd Af?dt h emit i zing, tit any of the forefjidCjfes^ is Sch/fmat/cal, s and not the kz\ig to "Tta:e. (

§ I. ^TpHere need not much more be faid of this \ it

X is already proved, That Chrifi himfelf

hath in his Law , made the terms of the Union and

Communion of his Members : As "the fame-Nature that

formeth all our members in the womb, is alio the placer

and arbiter of them: Therefore that which ]$ cot;

-to Chrifts terms, yea, which is 'none of them, cannot

prove the true terms and means of *Q>ncord.

§ 11. Indeed no man ought to be Excommunicated

btherwife than by Miniflerial Declaration and JtiJg* went,how tar he hath firlt departed from Union, and cut oft or Excommunicated himfelf. An impenitent Fornicator, Drunkard, Perferutor, doth cut oft bin* felf from the fir. or of God, and his part in Chrift>and th^ i his true Church : Therefore the Pallors

may dtidto e that he doth fo. And if it become a Con-troverfie either defatio, whether he be ftich an one ; or de jure, whether this be true j the Pallors are the proper Judges, fo far as to re'blve the Confciences of the Flock, whether they inuft avoid thai &an, or communicate with him. And this I think the Rational Mr. Hales would not have de A iied, though in his Trea-tife of the Keyes.he afierte'th only -a. Declarative, and de-nieth a Judicial Power : For his Reafcns (Lew that he only meant, th?t the Church hath no efficient Judgment to cut oft any man fromGhrift or his B^cy. tur-ther than he tirft cuts oft himfelf. And far be it from any Friend of the Church to fay,That it is the Bijixps Office to undo Souls, and to feparate any irom Chrift, fave only by declaring and judging that they i wilfully feparate themfelves, and therefore requiring: the People to avoid them, and binding them over to anfwer theii* fin at the Bar of God : The rell is the Devils work, and the impenitent Sinners, and not the Pallors of the Church.

§ III. And what, is faid againft the Magiftrates unfealonabk force, will nioftly hold againft fuch undue Excommunication, i. If the perfon belief that he is call out for Hot fbrlaking.his duty to God 5 he will re-joy ce that he is counted worthy to iiifter for.righteouf-nefe feke y remembring that Chrift laid; Theyfiailcafi you out'of their Synagogues: And this will bring no man to Repentance.

§ IV. And, %. Then the Pallors will fall under thc^ mputatron of Tyranny and Verfecution^ and be taken

H h ro

to be Haters andHinderers of Confcionable men, and grievous Wolves that devour the Flock.

§ V. And, 3. The Parties Excommunicate, will think that this doth not excufe them from the duty cf worfoipping God, and therefore they will aflemhle by themfelves for foch worftip ;and there they will think, That they are a better Church than thofe that cafi them out 5 and perhaps may Excommunicate their Excom-municaters, as the Bifbop of Alexandria and Confianti-' hople have done by the Bifliop of Rome: Or > more likely, delpife their Cenfiire , and go on , unleis the Sword be drawn to (upprefs them, ( to which only (iich Excommunicaters ufe finally to truft :) And then what will follow, I have fliewed before.

§ V I. And indeed we need no greater proof of the inefte&ualnefs of Excommunication in foch cafes, than the open confeflion of the lifers of it; who, if they have not an A£t for Horning ( as they £all it in Scotland ) or to imprifon the Excommunicate, or punifh him by the Sword, confefs that their Sentence will be contemned: which is moft true.

§ VII. Yet lad Experience further afliireth U9, That Papal Anathematizings, yea, and thofe of General Councils, have been no fmallcaufe of Schifin, Con-fiifions and Rebellions: TheHiftory of this would fill a Volume. Alas! what did the Councils of Ephefz/s, Constantinople, Chalcedony and many others, b^ their Anathemas ? The ftate of Syria, Egypt, and Abajfia* &c. of thofe called Jacobites and Neficrianx, tells us to this day : And thefe Thunderbolts have been the Popes great Engines, to t>eat down Kings, and batter Kingdoms. It is the admiration of the world, i*ext to the foccefs of ignorant Mahomet, That a company of old Uforpers ( many of them fiicceffively being noto* rioufly wicked men, and (b judged -by Councils, and their moft flattering Hitter ians} ihould conquerChri-

ftian

(Kan Kingdoms and Empires, by fitting at home, and curfing men, and tellipg them, [ St. Peter it angry 'with them 9 and will ke/p them out of Heaven , if they be not obedient to the Pope. ] But men that will be the Slaves of Sin, deferv^ to have their Reafon (b forfaken* to make themfelves ^he Slaves of Subjects.

§ VIII. Yet ye are far from thinking, That juft Excommunication is of no ufe j God would not have the Church of Chrift to feem no better than the world ; it is a Society gathered out of the world by the (anetifying Word and Spirit, and as holy devoted to the moll holy God. And he would have the Church Vifible, to be vifibly the womb of the Triumphant Church, or the Sheepfold of Chrift, containing fuch as have a feeming or vifible right to (alvation, however Hypocrites do intrude: And therefore the Keys of the Church {hould be much of Kin to the Keys of Heaven, ib that he that is taken in or fhut out,may feem to the Chriftian judgment of probability to be taken into, or (hut out of a right to faivation. And therefore as impenitent wicked men (hould not be deluded in vain hopes, by being received to Church Communion; fb neither (hould godly men, for pardoned or tolerable infirmities, be fhut out of the Church,while God contmueth their vifible Title to faivation ; much le(s a Lay-Chancellor, or a Bifhop, Excommunicate Chrifts Members, for not paying their Fees, or for not kneeling at the Sacraments, or for not fubmitting to unne-ceflary Impofitions, or for holding fiich Things unlawful, or fiich like.This way will never heal our breaches, or unke the Churches.

Hh % CHAP.

pitfff]

• • • '

C HAP. XIII.

Atiy One Vnlawjad\ Uncertain Ttoctrine, Oath, Covcnav: y ^ofetjJon Tract ice, fo twpcfeJ as necejfary to Com-munion, will bea,dividipg Engine.

§ I. *""Jp His is proved:in lvhat is (aid before : For a 1 Confcionable Man will'hot wilfully and deliberately commit OtieSm^ to five his Liberty, Eftate or Life - though manjSmS be worfe ; For he that wilfully, commits one', virtually committeth many : And, as St. ^ames faith, Breaker k the whole Law.

§11. Yea, though' ;the matter of the Sin feem ktfitf a Believer will not think it a little Sin 9 to do it deliberat.eljj.2nd ftand to it by Covenant confent. The high places among the Jews feemed no great matter■; but a good man would not have Covenanted never to endeavor any Reformation of them.

§ III. A peaceable Man will live quietly in z\ Church that hath many Sins and Errors. 3 but "he dare not deliberately own or juftifie the leaft; I fhould com-, mumcate with no Church, on earth,,if I thought all the Minifters or Peoples Sins, yea^allthe Faults in their Prayers,. or Dodrrine, or Difcipline, were made mine by it; I will live peaceably with a Church that hath a faulty Doctrine , Liturgy' and Difcipline in Things Tolerable ; as if it were Lay-Chancellors power of the Keys, or Dioceianes too large Churches ( infima jhcciei : ) But I will not profefs, That I Afjmt, Confent toy and Approve all theft Faults, or any One of them j por will I Covenant never to endeavor in any place and calling to reform them, nor juftifie all that are guilty of them, § IV.

["73

§ IV. If one fin of Davids In numbring the People, was (b (brely puniflied • and one {in of Achans, of the Betbfljemites, of Uzzabs, of Uz&iabs, of Jo-fiahs, of Ananias^ and Saphiras, yea, at Hrft of ^rfw and Eve ; if one falle Article of the Avians fo troubled the Church of Chrift ; and one Error about Images in Churches, fo corrupted the Church, and made fuch fad work in Councils and Kingdoms, a wife Man will not wilfully own one Jin.

§ V. And indeed Chrift hath determined, That he that breaketh one of the leal} of ' bts Commandment s,and teacheth menfb,jhall be called the leafl in the Kingdom of God, Matth. 5*. As he that truly believeth God in one thing, will believe him in all which he knoweth to be his word ; fb he that obeyeth him truly in one thing, will obey all that he knoweth to be his Command, whoever be againft it.

m § V I. And it is dangerous .for a mortal Worm to fet his law or will againft his Makers, and deftroy or punifli a Man for obeying God; fufficient means fhould be ufed hrft to convince all Men,that the thing is evil, and that it is not God that doth command it; elfe it is a letting up ones felf above God, and againft him, and faying, Tou Jhall not obey Gad, but me : But when death cometh,can you.fave either your ielf, or him, from the juftice ol that God, whom both you (hould have obeyed ?

H h 5 CHAP.

CHAP. XIV.

Vnlimited Tokratiw will wrong apd divide the Church.

§ I. ALL fbber Men are (b far agreed in thi^that

JljL I need not fay much of it; no doubt there

are intolerable Errors and Sins. And though Mr. Hales

and others (ay, It is not Herejie, unlefi See Sir Thomas it be wilful , and we feldom know the Overburf slate* ^^juj 0 f anot her i Yet in tnith, Plea for Tole J J J . ' 7 r .. >

r****l in An- *•■* 1S no 5 only formal Jukjetfi<ve fwer to A**> Here/ie , which maketh the Man an ** Obftaculum, Heretick, which wemuft refift and re* Renouncing &x ^ ^ ^ matirid objetfvve Here-unlimited 1 o- ^ 7 , , i rx- i • i

Ieration. A 5 whatever be the Divulgers mind,

a. And alfo there is a wilfulnefs which is "Privative^ when the Will doth not its duty to di£ cover Truth and Error , as well as a pofitive willing-nefs to err ( which Auguftine faith, That few or none can have :) And no mans will is wholly innocent in any culpable Sin or Error.

§ II. Doubtlels mansConfcience is not properly his Lawmaker ', nor his Law, (though feme unaptly fay fo ) but only his decerning of that which is his Law j no more than the Lawyers eye, or reafbn, or skill,is the Law of the Land. And therefore to have an erring Confidence, taking that for Gods Law which is not, is a Sin ( where it was poflible to know it. )

§ 111. And therefore Gods Law is not fit$>ended y but violated by mans Error; God hath not as many forts of Law as men have Opinions of it, %x Gonr fciences in Error- If a man fhould think that-God

fcindetb

bindetb him to kill,fteal, flander, &c. this would not make any of thefe no fin, but it would be no finall iin in him, that would father fuch wickednefi on the moft holy God, and on his Law. If an erring Conlcience think that God forbiddeth our duty to Princes,Parents, Children, Neighbors, Juftice, Charity, c^c This would not diflolve any of his Obligations,but be an added fin in flandering God: Far be it from any (bber man to think, That the Magiftrate muft let all men do all the Evil which they will but pretend God and Conlcience for.

§ IV. Nor is the Papal Do£lrine true or tolerable, That Priefts^nelyare for mens Souls, and Princes but for their Bodies, and Temporal Concerns • and fo that the Prieft is as much higher than the Prince, as the Soul is than the Body. Indeed the Miniftev of Chrift is to manage only the Word, which worketh on the Soul by the way of Senfe, and not of the Sword j but yet it is to be finally for the good of Souls,that the Magiftrate ufeth the Sword: As the voice toucheth the Ear, 16 doth the Sword theFlefh for the benefit of Souls, either the finners, or other mens. And verily he that laith otherwife, and placeth the bonum publi-cum, which is the end of Government, meerly in the bodies prolperity, difhonoureth and debaleth Magiftra-cy 9 and letteth Princes lower than Priefts, Parents or Friends. Godly men that believe the vanity of thing! Tranfitory and Corporeal, would have as low an efteem of the Means, as of the End, and lb of all Civil Rules, if they believed this. But he that is the King, as well as the great High-Prieft of the Church, for holy Ends, and for mens Salvation , hath made Princes his Officers lubordinate to him for thole'Ends^ as well as Paftors. I will not ftand here to confute one or two Scotijb Divines that have written againft me,for faying, 7to frimei and AUgiftrates are nm the Ale-

Hh 4 dhtm

diators Officer s^ and have their Power from Hint, into whofe Hands all Tower -in Heaven and Earth is given. Sober Thoughts in wile ChrifHans will lave me that labour.

§ V. And he that faith, By me Kings reign , and Will have Rings to be the Churches Nurjing-Fathers, will not take it for an excufe of their neglect, to lay, We were authorized onely for mens Bodies: It is not equally for all that have Bodies, nor for bodily Ends , but to lee -to the execution of Gods Law, by their Bie Subordinate Laws; and Gods Laws all look to higher Ends.

§ VI. And he that laid, They are the Mimfiers of God to us for good , meant true and durable good , no doubt: And when he faith, That they are a Terror to evil doers, he meaneth luch as is contrary : to' the welldoing Xvhich they mull; encourage. And is Piety and Christianity none of that? He doth^pot except Bla£ phemy, Idolatry, Oppofition to God, Chrift, Holinels, Heaven, Juftice or Charity, from the number of Evil Works, which are the worft of them. It is therefore certain, That Princes may and muft puniih many fins againA me Firft Table.,-arid luch againit the Second as wo aid Ihelter themielves under pretence of Con-iaence.

§ VII. But all the doubt is, What bounds here to fet, where it ts jo dan^irvzts to go too far. . And it is one of the inoft nectar} Gales of Confcience,which a Chriftian Prince rhith to ftudy and relblve; in which he muft neither hearken to a proud, envious, idle, worldly Clergy, n-x- to a;-judicious Zealots, nor to licentious Herecickc. but-void Extreams.

§ V I I j. Infhort, wh*t I have before laid, deci-deth the Cafe.

i. rle muft Tolerate no one Sin how lmall loever, %hich L w^hin his Cog-iizance *uid Jurifuiftion^which

he

j>*l ]

he can indeed cure by righteous means, which will do more good than hurt.

a. Thoughts, Heart Sins and Secret Sins are not within his Cognizance.

3. To do the work of Parents, Taftors, Tutors, or Phyfkians, is no part of the Office to which he is appointed and authorized. .

4. But he may drive on all thefe to do their duties by due means.

y. It is unlawful to (eek to cure a leffer Evil, with a greater: That is to be numbred with the things which the Prince cannot do, which he cannot do by lawful means, or fuch as do more hurt than good.

6. The Mifchiefs before enumerated againft the Princes Safety and Honour , and againft Love , and Juftice, and Confcience , and Religion, are (b great, as that no Severity muft be ufed which procureth them, and doth not a greater good.

7. The punifhing of (mall Faults by great Punifh-ments, is Injuftice, and Unlawful.

8. Abundance of Infirmities, and humane Frailties and Errors, are (uch as muft be endured, (b they be but by Doctrine, Love and gentle Reproofs, rebuked and dif owned, without Punifhments Ecclefiaftical or Corporal, elfe there will be no Love or Peace.

9. Preachers muft not be fuffered to perfiiade Men from the Faith, Love or Obedience of God in Chrift, againft any Article of the Creed, or Petition of the Lords Prayer, or Precept of the Decalogue, or any ef-fential part of the Chriftian Religion.

1 o. If (uch (peak a damnable Error or Herefie by Ignorance or Heedle(he(s, they muft have a firft and fecond Admonition, and they will repent. But if they forbear not up<?n Admonition, they do it ftudioufly and wilfully, and fuch are to be Silenced till they Reform, becaufe the Preaching of one that oppofcth an ejfen-

tial

sial Point of Religion, will do more harm than good, except among Heathens, or where no better Preachers can be had.

11. It will not be unmeet for the Rulers to draw up either a Catalogue of integral Points of Religion of great moment, which all fhall be forbidden to Preach orDifpute againft; or elfe a Catalogue of Errors coiv> trary to fiich, which none fhall have leave to propagate: But it is not every one that violateth the Law, thdt is to be forbidden to preach Chrifts Gofpel; but leller pecuniary Mul&s, may be ftfficient punilhment to many; and the bare denying them preferment or maintenance, and cafting them among the difowned that are but tolerated, may be better punilhment, and more effe&ual in cafe of tolerable Faults., than the jfiore fevere.

ix. Rulers fhould do much more to reftrain from Evils, than to conftrain to Religious Duties : And thofe Evils are of thefe forts.

Firft, Such as blafpheme God.

Secondly, Such as draw the Hearers Souls into dam* nable Error or Sin.

Thirdly, Such as tend to overthrow the Honour and Safety of the Governors.

Fourthly, Such as tend dire&ly to breed Hatred in men againft each other, and kindle the fire of Contention and Enmity.

Fifthly, Such as draw men from the common duties of fuftice towards Neighbors, or Relations, into Fraud and Injury.

13. It is the greateft part of the Magiftrates duty about Religion,

Firft, To fee Gods own Laws kept in Honour.

Secondly, And to keep Peace by Church JufKces.

imongClergymen and People, that are apt to takeoc-

afion from Religion, to abufe and calumniate one ano-

["j 3

14. Yet Rulers may and mud compel Perfons that are grofly ignorant or erroneous, to hear what can be laid againft their Error, and for their Inftru£Hon : As Parents ((b Magistrates ) may compel Children ( and Subje&s ) to be Catechized, and to hear Gods Word ; and may compel them to hear (uch Teachers as have the Rulers Licence, either as Approved, or Tolerated to Teach.

15*. Men ought not to be compelled to receive the Sacraments of Baptifm or the Lords Supper, by the Sword or Force ; Decaufe it is to receive a fialed Pardon of Sin, and Donation of Chriit and Life ; which no unwilling person hath right to, or doth receive : For to (ay I am unwilling, is to (ay I receive not', and (0 the reception of the outward fign is Hypocrifie,Prophana-tion, and taking the Name of God in vain.

1 6. Yet tho(e that are Baptized, and at Age, avoid Communion, are, after Admonition, to be taken for Re-vokers to far, and to be declared (uch as (b far caft themfelves from the Communion of the Church : And the Chriftian Magiftrate may well deny them many • Priviledges in the Commonwealth, which he fhould appropriate to (bund perfevering Chriftians.

17. Places in Government, Truft, Burgefs-fhip^nd Votes in Elections of Governors, and (uch iike,are beft appropriated to the Approved part of Chriftians, and ibme the Tolerated ;but never granted to Apoftates^ proper Hereticks, or any that are intolerable.

1 8.Paftors of the Churches fhould not be conftrairt* td to give the Sacrament of Baptifm, or the Lords Supper, to any one againft their Consciences- becaufe,

Firft, It is their Office to be Judges, who is to be baptized, arid to Communicate. This is the power of :hc Keys.

Secondly, If they may not judge of the very Ad fcrhkh they are to perform, they have not fo much as

that

that judicium difcretimis , which belongeth to every man as a man r and (b muft aft brutiihly.

Thirdly, If they may adminifter againft Confcience when they think it Sin, the fame region would hjold for all men to fin, whenever a Ruler commandeth them that j adgeth it no Sin : what Bounds (hall be fet againft abioiute blind Obedience ?

Fourthly, Whereas the ObjeElion is from Inconveniences, As, £ Then every Taftor may deny Men Sacraments. ~]

I ai.fvver, i. So every Tutor, Phyfician, &c. may. #bufe his Truft.

5L. Therefore men muft have care whom they choole and trull.

P There are better Remedies than finful flavery in the Minifter, even conflilting.with Synods of Mini* iters, or where Bifhops rule, appealing to them. . 4, The perfbns that expedt the Sacrament, may have it fixm ^bme other Paftor that is willing. It is a lefs inconvenience that a fingle perfon remove, or elfe communicate in t - ocher Aflembly,than that the Paftor, whole Office is to ui- the Church Keys, be enflaved to. fin againft his Confcience.

5. We fuppofe that of ancient right, the Church is not to have a Pallor over them , whom they content not to : Then f^ce if the Church find themfelves wronged by the Paftors Faihthey have their Remedy. They may adrnoaifh the Paftor, and if he hear not, r^U the Bilhop. >ynod or Magiftrate (for I am not now determining the cafe of liiperi< r Bilhops,but tell what is thea£tual Remedy where (lichbear Rule:) And if he hear not the Clmrch, Synod, Bifhop or Magiftrate, they maydeferth:m,andchoo(e a fitter Paftor, and yet neither Excommunicate nor Silence him, but the fame man may be more Citable to another Flock which will defire him.

■ They

L**5 J

They that objeft Inconveniences in this motion, fhould confider,

Firft, That a Milchief and Sin is worfe than an Inconvenience.

Secondly, That there is nothing defirable here without Inconveniences, which may ttirnifh an unwife Contender with ObjeBtons.

Thirdly, That they that cry up the Canons and Traditions,Cuftom or judgment of Antiquity,Biihops, Councils, Fathers, and the Catholick Church, lhould not haftily fet their own Wit or Authority againft them all, who for 6co, if not nearer iooo years after Chrift, did not only judge that Bifhops muft come in by the Peoples EleAion ana Content, but that he was to be accounted an Ufiirper, and no Bifhop of theirs, that had it not.

Fourthly, And we have reafon-to think St. Cypriaft, and the Carthage Council of Bifhops,as wife as the 0£-jeclors, who, in the Cafe of Martial and Bafdides before defcribed judged, that the People ought to forfake an uneatable [candalcm Pafior,thcugh other B'jfljcps (even he of Rome ) abfolved him : And that- the chief power <f chovfing or forjakwg was in them, and if they did 4therwife,it was not the 'contrary Sentence of Bijhopsthat would.'.e'xcufe them before God. It is eafie to (ay \JSt. Cyprian erred,and we are in the right,and this would cvw-throw,.all Government : ]] But neither the perfons t,ar obje£t, nor their Reafbns, have ever yet feemed to me iufficient, to make me prefer their judrrrreiU even in this before Cyprian, and the African Fathers.

XI. In all probability FREE SACRA:. ::-'.>?TS adminiftred by (uch Minifters of Chrift as by ftian Magiftra tes. Licence are either Approved rated, would heal moft of all theDifcords about Religion in 'England, I mean, Sacraments not confirainedlj, but freely given and received.

I fhall

1 fliall tell you why I think fb> by iirffeo;

ces. •

i. The Thing call'd StriS Fresbytery , [m£j a y<wer #f Claffes and National Ajfembliesy compoftd of Ordained and Unordained Elders, as a Judicaturejvhofe Excommunication is to be enforced by the Magiftratts Sword ^ is approved by few of my acquaintance in England: But thofe that Vrelatifis call Presbyterians here, commonly are Minifters that defire but the exer-cife of fb much of their proper Office , and the freedom of a Chrifiian and a Man y 2is not to be forced to adminifter Sacraments againft their knowledge and confcience to the uncapabie, becaufe a Lay-Chancellof or a Dioeefane that knoweth not his Neighbours and Flocks (b well as he, fhall (ay that they are worthy,and command him to renounce his knowledge in obeying them. And if God had made all fiich Minifters to be only the Lay-Chancellors, or the Diocefanes Agents or Servants, to Baptize, and give the Lords Supper only in the Chancellors or Bilhops name as a Mefienger, and if it be done amlfs, that not we, but the Chancellor or Bifhop fliould aniwer it to God^then we could joyfully thus obey themu But while we believe,That Wemuft anfwer our (elves for our own anions, and that we mult Baptize, and give the Lords Body and Blood, in Chrifts Name, and not the Biflhops, we dare not obey Men before God, nor renounce our own judgment in the matters of our own Office and Truft : Therefore it would (atisfie us, had we but freedom in our Minifte-rial a£tion, not to go againft our Confcience, however blind malice would make the wurid believe, that it is fbme Papal Empire, even over Prinzes, that we defire* Nay, we defire, That if the Magiftrate will allow US Parifh-Churches, and Maintenance, and Countenance in our work, that any perfon that cannot remove his dwelling without ^reat detriment,and cannot be JatiP

fied

L^7J ficd In our Order of Worfhip and Comtnunion,but can receive more Edification from another Minifter , may have leave to join in Communion with any otlu r Approved or Tolerated Church, keeping the Laws of Loyalty and peace : Why fhould lenvy anothers defires or benefits ? Or think it hard, that any can profit more by another, than by me? Or why fliould I be againft it?

And we defire ( not that the People may be Or-dainer^or Church-Governors,or have the power of the Keys, but ) that if any Flock cannot be fatisfied, after full hearing, to reft under the conduit of our Mini-ftery, they may freely choofe another, and remove us. And for my own part, as I never did, ,ib I wonder how any ingenious Minifter can obtrude himMf on any People, and pretend to be their Pallor againft their wills. As my Conscience condemneth it as againft God and them, fb Iconfefsmy Prudence is againft it for my felf, and I am not ib bafe as to endure fuch a life.

ft. And as for the Party called Independant, I have reafon to think that it is the main of that Toleration which they defire. For Mr. Philip Nye, who led them more than any one man known to me, did purpofely write to prove, That the Chrijlian Magifirate may jet up Teachers, all over has Dominions, whom the People, upon his Command, are bound to hear : But that to take any for then PaJlors,he thought they might not be compelled.

3. And even the Anabaptijls would be contented with the iame liberty, if they be but near as peaceable as Mr. Tombes was, v/ho wrote for even Parochial Com. munion, and perfaaded the Anabaptijls to it: Though few fo far followed him, moil, I think, would be contented with Free Sacraments, in which I include the Eucharifiical Lords-day worfhip.

§ X X. And what harm will this do, where Love

pre-

pfevaileth, and where Pride and Envy make riot ill Priefts to think all wrong them, that do not Adore or Idolize them,- or give them 'more than is their due ? What harm will it do me, if an hundred of my Pa-rifh hear and prefer another man, by whom they can profit more than by me ? What if they worfhip God in other ((bund) words, or in Cloaths of another make or colour, as long as they are reftrained from reviling, and the breach of Peace ? Are' they any better in my Auditory with cenfuring or diifentiilg Jndg-ments, hearing me againft their wills, than where they tan freely join in Love and Peace ? If a bad or weak Minifter grudge at all that go to an able Conformift in the next Pariih, few wife^men will think that he doth it more for God, or for his Brothers Soul, than for himfelf: And yer that perfbn breaketh the Canon that goeth to the next Pariih, as weil as he that goeth to a Nonconformist. And why fhould we be more impatient with this man, than with that ?

§ XXI. The Pamphlets that are fpread abroad for Rigor and Severity of late, under the pretence of Conformity, do many of them; favor fo rankly of Church-Tyranny,- and a bloody Mind and Principles, and are made up of fuch Reafons, as give us juft cauft to foipe£t, that more of them are written byPapifts> than fbme think. I inftance in one called, [ * A Repre-"fentation of the State of Chrifkimtty in England, and a of its decay and danger from Sectaries^ as well as Pa-" pfts. Printed;1674, for Benjamin Tooke. j in which the State of Religion here is unworthily flandered;and the Follies of (bme few, fiich as the Jguakerstfixtcnded to be the State of our Religion, and words beleeming Mad-men, ( which we never hear ) fathered-onfthofe that he pleafeth to call Sectaries'*, and they are represented as defpifers of the Creed, Lords Prayer, and Commandments* and what not, that is reverend, good

and

L"9] and holy, and the Papifts much preferred before them> faying, [" That for one infallible old Gentleman at ft Rome we have Thousands of Hot Sprits in England, u that pretend to more of the Divine Perfections than u ever he did : For if the Holy Ghcfl doth perfonally in-u dwell in Se&arie V^*« they are perfonally poffeffed with "all the glorious Attributes of the Godhead^ pag. 26. " And 28. The Idolatry of the Papifts Will be as excu-u fable at the great day of Accounts, as the unreverent u Rudenefs, and fuperftitmts Sowrenefs of the Senary. " And p. 29. The grofs Ufurpation and Invaficn of the m Prieftly Office by Se&aries, to ereB Churches,&cc. throws * more dirt upon the Chriftian Religion, than the grojfeft u Errors in the Roman Church, &c.

Anfw. 1. I know none io worthy of the Name of Sectaries as the Papifts, that damn all Chriftians fave themfelves , and feign themfelves onely to be all the Church.

a. It's like by thefe Sectaries^ he meaneth thofe that are not Re-ordained, or have not ( uninterrupted ) EpiP copal Ordination. And if all fach Reformed Churches are (b much more dirty and injurious to Chriftianity, than the groffeft JErrors of the Papifts, it's better be of the Papal Church, than of them.

3. Doth pretending to the help of Gods Spirit in Praying, and Preaching , and Living, arrogate more than pretending to Papal Infallibility in the Office of an Urriverfal Monarch, and Judge of the fenfe of all Gods Word ? The word [ Perfonal~] I have heardufed by none but this, and foch Accufers: But what h# iheanej:h by it, who can tell ?

Firft, If it refer to the Perfon of the Receiver, how can the Holy Ghoft dwell in any man , and hot dwell in his perfon ?

Secondly, If it refer to the Perfon of the Holy Ghoft, what Chriftian, before this man, did ever doubt, (that

took the Holy Ghoft to be God ) whether the Perfm m as well as the Usenet of the Holy Ghoft, be everywhere ? Doth not the Scripture fay, That the Holy Sprit dwellerh in Believers ? Rom. 8. 11. i Cor. 3. 16* fL Tim. 1. 14, &c. And God dwelleth in zts^ 1 Joh. 4. 1 x. 1 jy 16. And that wt are an habitation of God by the Spirit, EphieCa. 11. Is Gods Word worfe than popery ? Or is not this to reproach God and his Word+ and Sprite mere than the Reformed Churches do by not having Bifbops, >vho are accufed by Mr. Dodwell+tofm again!! the Holy Ghoft?

Thirdly, But if [ Per final ] fhould mean the mode and tide of Union,, as if by Hypoftatical Union like Chrifts, the Holy Ghoft and Believers be made one Per* fon^ who are thole Sectaries that hold fiich a thing,who fhewthe'ftate of tl. E : y - Ke'gion ? And this is one of the mai % tbu>. cry ouc againft TJeration, and tells us,. that [_"7. ere . n be no ft ability of Government in "England, till there be a jtttkment in Religiony No "fettle:urn of Rclifrr, but by uniting Affections ; No> €t unt'mg : ffeawns) b$t by unity of Religion* j And fo. on : Therefore Rule** tntdjfc force all to be of one Religion.

Next to the thought of the Heathen and Apoftate Nations cafe, ic is one oi rlv. Gddcft to me, that Rulers and People that have too little ftuqicd (uch matters, fhould lie under the ttmpiaron and horrid abufe of Clergymen, that write and talk at iuch a rate-as this mar* dorh.

m 1. VII • he maintain, That there is no Union of Re* Tigion^ wherever men are not of one -opinion , form or mod,?., in every Circu>nfance^ Rite ox Ceremony^ or every accident or $$egg£ of Faith ? Are any two men in the, world then oi" one Religion&ny more than of one vifage .01: ftature, &c?

:_%< If thib man had Rulers that differed from him, as

much

much as he doth from the Nonconformifts, would he, and could he,pre(ently change his judgment ? or would he falfly profefs a change, left he fhould not be of one Religion with his Prince ? or rather muft it not be hc y or fuch as he, that muft be theltandard of that one Religion to all ?

3. Doth he believe, That Prifbns or Flames will make men of one Affection ? Would foch ufagc win himfelf to love the judgment and way of thofe that he fiiftered by ?

4- Or if men of many Opinions and Affections be forced into the fame Temple as a Prifon, doth their corporal prefence make them of one Religion and Af-feftion ? It is a doleful thing to hear Preachers of the Gofpel cry out for Blood, Flames, or Prilons, to make whole Kingdoms of one Religion*, conieiimg how unfit they are to do it themfelves, who have undertaken the Office that fhould do it: Woe to the Princes, Church and People, that have not wit and grace to efcape the dares of fuch ignorant Tyrannical Counfel-lors.

Abundance more fuch Pamphlets have lately endeavoured to deftroy Love and Peace, and infect the Land with Malice and Cruelty.

§ X11. The Reman Do&rine and Laws for exterminating, and burning Hereticks, is the top ana perfection of this hypocritical wickedneis, which murder-eth Gods Servants, and depopulateth Countries^on pretence of Charity, Unity and Government. And when fb many Princes became guilty of ferving this bloody Clergy, ( that never knew what manner of fpirit they were of) it was Gods wifdom and juftice to permit the fame Councils of Biihops, and the fame Popes, to decree their Depofition, which decreed their Subjc&s extermination [Lateran, fub Innoc. 3. ) what can be more contrary to Nature ? to Humane Intereft ? or to

the Daflrine , Example, -and Spirit of Chrift ? And whole blood is (afe, while (uch blood-fucking Leeches are taken for the Rulers of the world, and the Phyfici-ans of Souls?

§ XIII. All this 5 I perceive, is on occafion of Objeftionsjjut faperadded to what I fullier (aid before, Tart II. Chap. 8. But I ftill fay, That Toleration muft have its due bounds, and not extend to intolerable Do£h*ines, Pra&ices or Perfons.

To proceed then, Every one that will, muft not be Tolefated to be a publick Paftor and Preacher, no not of the Truth. For fbme inefficient men may by that winner bring a fcandal or (corn on the (acred Do&rine and Worihip of God ; and taking Gods Name profanely arid in vain, is worfe than filence: much left fhouldmen be (uttered to preach or di(pute down anys-Point of Chriftian Faith or Duty.

§ XIV. In a word, The Prince that will efcape the dangerous Extreams of Licentiou(he(s, and opprelling Persecution, muft,

i. Have an eye to the Holy Scripture,and Apoftoli* cal Inftitution, and to the Law of Nature together, as hL Rule.

2. He muft make the true publick Good , which lieth in mens fpiritual welfare,his end.

"gl He muft make the promoting of Obedience to God and his Laws, the chief work of his Office and of his own Laws.

4. He muft abhor and avoid all carnal Interefts, ccntrary to the Intereft of Chrift , and mens Souls.

5". He muft do all with Caution frcm a Spirit of Love., and a Care to preferve mens fear of God.

6. Henurft take heed of Partiality, or hearkning to jr& CQunfel either of Atheifts, prophane men, or of «fl ignorant, proud, and cruel Clergy: And muft

hearken

L J 33J hearken to wife, pious, confederate, peaceable and experienced Councilors, and avoid the examples both or Reboboam,and of Jeroboam, and be neither an Qp-preflbr nor a Corrupter.

§ XV. And to conclude, good and wife men may well know their duty, whom to Jilence and ejetl, and whom to tolerate, if they arc but true to God, by this Qne Rule : They may, by hearing all the cafe and knowledge of the Perfbns, difeern 'whether that mam Treach'mg, confideratis confiderandis, %s clearly like to do more good or harm: and do accordingly.

But then they muft not judge of good and harm, by carnal finful lufts and interefts, and by the counfels of felhfh partial men, but by wife and juft reafbn, guided by the Word of God.

§ X V I. And in all doubtful Cafes, choofe the fa-fer fide; and when the danger of overdoing is the greater ( as in cafe of Perfection ) rather do too little, than too much: And prefer not Ceremonies before Subftance, nor tything Mint, Annife and Cummin, before Love, Truth and Judgment, and the great things of the Law: And be fore that you learn what this meaneth, I will have mercy, and not facrificc, 1 that you may not condemn or accufe the Guiltlefs,

CHAP. XV.

The Catholick Church will never unite in a Reception and Subscription to every Word y Verfe, or Blo- of the Holy Scripture, as it is in jny one Tr-inflation > or any one Copy in the Original now known.

§ I. *TT* His needeth no other proof than the reafbn X of the thing, and common experience.

i. All Translations are the work of imperfect fain lible men \ we have none made by the Spirit as working infallibly in the Apoftle?, (unlefs, as fome think, the Greek of St. Matthews Goipel be a Tranflation.) The pretences of Invitation of the Seventy two that are laid to be the Authors of that Greek Tranflation of the Old Ttftammtjs not yet agreed on in the Church; nor whether it was more than the Tentateuch which they Tranflated. The Authority and Reafbns of Hierome ftill much prevail.

Seel. I I. And the Vulgar hat me, moft valued by the Papifc is yet fo much matter of Controverfie between them, that when S'txtus J^uintm had ftablifhed a corrected Edition* Clement the 8th altered it in many hundred places after.

Setl. TIL And all Proteftants acknowledge the imperfe&icm of all their own Tranflations, Englijh, Dutch Fr/tnch,&£C.

And in the &me Church of England, we have the publick prefcribed life of two different Tranflations of the Fjdlmsyons iometime directly contrary to the other,

. as

as Yea and Nay, and one leaving a whole Verfe which the other hath.

Seer. I V. And we know of no man that pretend-eth to be lure that he hath a Copy of the Hebrew and Greek "Text, which he is certain is perfectly agre al e to the autography or hrft draught: Anu the muit of various Readings put us out ot all hope or ever having certainly lo perteel a Copy : All there:ore the marks ot humane traiity , which cannot be ue-nied.

Seel. V. And no wife and good man fhould deliberately deny this, and ib juftihe falfly every humane flip. But yet there is no fiich difference among Copies or Tranflations, as fhould any way fhake our founaati-ons,or any point neceilary to falvation doth depenc upon : For in all fiich points they ail agree.

Seel. V I. Object. But ff Copes and Trarjlat^ns differ and err, how can ive make tbem our rulz >j ) o -ment ?

Anfw. I fay again , They agree in as many things as we need them for, as a Rule of Judgment: And where they differ, it being in words of no fuch ufe and moment, that hindereth not our being Ruled by tfcrm where they agree. The Kings Laws may be w»-;ren in divers Languages for divers Countries of his oub-je£ts: And verbal diiierences may be no hinderance to their regulating ufe ; no more than the King himfcif doth iofe his authority, if his hair turn white.

Sea. VII. ObjeiJ^X. Rut when then^mujl allfub-fcribe to^ if not to all the Bible ? Have you any otoer meajure or teft ?

Anfw. We mud fubfcr'be, That we believe all Gods Word to be true, and all the true Canon of Scripture to be his Word, and that we will faithfully endeavor to difcern all the Canon T And we muft exprcil. fcr'be to the Eflentials of Chn(nanity,oi ; \/hich before and after. I i 4 Sett.

SeB. VIII. It was a confiderable time before ma? ny Churches received the Eftftle of James, the 2d of Feter, that to the Hebrews, the Revelation, &c. And no doubt they were neverthelefs true Chrifti^ns: And if now any believe all the Eflenti^ls of Religion, and fhould doubt only whether the Canticles, or the Epifile to Vhilemon, or the two laft of John, or that of jude y were Canonical, he might for all that be a true Christian, and more meet to be a Bifliop, than Synefots was before he believed the Refurre&ion, or Neffarws before he was baptized, &c.

SeB. I X. The Churches are not fully agreed to this day about the Canonical Books of Scripture % more than tke+Papifls call fbme Books Canonical,which we call Apocryphal. And it is laid that the Abaffmes and Syrians have divers not only as Ecclcfiaftical,but as Canonical , which We have not, nor know not of: Though we have good caufe to judge bell of our own received number, (by the proof well produced by Biihop Coufins, and many others ) yet have we no caufe to unchurch all Churches that differ from us.

Set}. X. No Church therefore ought to caftoutall Minifters that doubt of fame words in any Tranflation, or Copy, or of fbme Verfe, Chapter, or Book, who hold the main, and all the necejj'ary Dotlrmes. No fiich Teft was impofed on the primitive Chriftians: And its fad to hear the report that even the found and humble Churches of Helvetia, fhould lately make it neceflary to the Miniftery, to fubfcribe to the antiquity of the Hebrew Doints', though it may be a true and uftful Afc fertion.

CHAP.

CHAP. XVI.

The Cat holick Church r jvill never unite in the fubjcribwg to any mens whole Commentcu rtes on the Bible.

§ I. ^Tp His is yet more evident than the former. X i • They do not at this day, nor ever did agree in any mens Commentary : They have great refpeft to the Commentaries of fbme of the Ancients, and others,but fiibfcribe them not as infallible: Though the Trent Oath of Pope Furs , fwear men not to expound the Scriptures otherwife than according to the agreeing Expofition of the Fathers; it is well known,

i. That they never told and proved to us, who are to be taken for Fathers, and who not.

x. It's known that few or them have written large Commentaries, and fewer on all the Bible, if any.

3. That they oft differ among themfelves.

4. And the beft have confeffed their own Errors.

c. And more have been found erroneous by others, and are by us at this day.

6. Yea, they have caft out, and condemned one another ; as the Cafe of Nazianz^ne, Epiphanhts, Lhrj-foftom, Theophilvs Alexand. Cyril, and Theodotet , and many more befides Origen fheweth.

6. The Tapifts ordinarily take liberty to differ from the Commentaries of divers of the moft Renowned of the Fathers.

7. And the learnedfl men of the Tapifts themfelves do differ from one another.

8. And no General Council that pretend to be the Judge of thefenfe of the Scripture, durft ever yet venture to write a Commentary on it. 9. No

9. No nor any Pope ; nor any by his appointment, or a Council s,is written by any other, and by them approved as infallible. By all wjiich, and much more,it is evident, That (ublcribing wholly to any Commentary, will never unite the Churches of Chrift,

Se&. I I. And no wonder, when that, i% God hath compofed the Scripture of fiich various parts, as that all are not of the feme necciity or intelligibility; but fbme are harder than the reft\o be-underftood, and many hundred Texts are fuch, that a man that under-ftands them not, may be laved, 2. And Paftors as well as People, are of various degrees of underftanding, and all imperfect, and know but in part.

Sect. 11L Yet are good Commentaries of great ufe,as other teaching is; but not to be (ubferibed as the terms of the Unity or Liberty of the Churches.

Sett IV. Nay, thofe particular Expofitions which General Councils (the Pretenders to deciding judgment ) have made, are not to be fubferibed as infallible , as I have before proved by the quality of the men, and by their many Errors, and contradicting and condemning one another.

CHAP.

LM^J

CHAP. XVII.

A Summary Recital of the true Terms of Concord, and fame of the true Caufes of

Schtfm.

THE Sum of all that is (aid of Schifm and Unity, is th!;. § I. Schifm is an unlawful (eparating from one, or many Churches, or making Parties and Divifions in them, and is caufed ufoally, either

i. By unskilful, proud Church-Tyrants, Dcgmatifis, or Super'{litiotts Perfons, by departing from Chrifis infiituted terms of Concord , the Chriflian Purity and Simplicity, and denying Communion to thofe that unite not on their finful or unnecefjary felj-devifed terms, and obey not their enfnaring Canons or Wills \ or malignantly forbidding what Christ hath commanded, and excommunicating and perfecuting men for obeying him.

z. Or elft by erroneous fraud felf conceited Perfons,that will not unite arid live in Communion upon Chrifis inflituted terms , but feigning j( me Doctrine or i'raciice of their devifing to be true, good and Kceffary,which -is nor, or fomething to be intokrabfy fitful that is gc ful, do therefe*

of ihe Church as unlawful, on pretence of choojmg a better ary way. § II. 2,. Theneceffary means of Unity and Church Conccrd* are thefe.

i. That every Catechized underftanding perfbn, prote(i.:ng Repentance, Belief and Confent to the Bap-tifinal Covenant,and the Children ot foch dedicated by them to Chrift be Baptized. And the Baptfeed accounted

counted Chriftians having right to Christian Communion, till their Profeffion be validly difproved by an I inconfiftent Profeffion or Converfation ; that is,by fome Do&rine againft the Ellence of Chriftianity , or fbme fcandalous wilful fin, with Impenitence after fufficient Admonition : And that no man be Excommunicated, that is not proved thus far to Excommunicate himfelf : And that the Catechized or Examined perfbn be put upon no other profeffion of Belief,.Confent and Pra-Hice, as interpreting the Sacramental Covenant, but of the Articles of the Creed, the Lords Prayer and Decalogue, underftood; and the general belief of, confent to, and practice of all that he difcerneth to be the Word of <jo&

%. That in Church Cafes and Religion,

I. The Magiftrate have the qnely publick judgment whom he jha/I countenance and maintainor tolerate', and whom he flmll punifli, or not tolerate nor maintain: and never be the Executioner of the Clergies Sentence, without, or againft his own Conference and Judgment.

II. That the Ordainers (being the fenior Paftors,or a Biihop or Prefident with other Paftors,which is to be left to the concurrent judgments of themfelves,and the people)be the Judges of the fitnejs of the Ordained per-fcn to be a Minifvcr of Chrifi , and the laid Paftors in their refpectlve particular Churches,be the Key-hearers, or fudges, who is to be Baptised, and admitted to Communion in the Church, and who not', and not conftraiiv ed to Baptize, or to give or deny Communion there,by the judgment of others againft their Conferences, ( though in cafe of forfeiture, or juft cauie, they may be femovjed/rom that Church , or from the facred Office.)

•III. That the People of that Church be the private decerning Judges, who fall be their Paftors, to whofe

conduct

L x + l J Condlitl they will trufi their Sculs ; if not fb far as to be ♦ the firfi Electors^x. lcaft fb far as to have zfree consenting or difj'enting power ; and they be not forced to truft their Souls with any man as a Paftor againft their Conferences-: And that every man be the private difcerning "fudge of his own Duty to God and Man, and of his fin

forbidden ; and of his own fecret Cafe, whether he believe in God and Chrift,and purpofe to obey him, or whether he be an Atheift, or Infidel, or fecretly wicked, and fb fit or unfit for Baptifm and Communion ;fb that though he be not to be received without the judgment of the Pafiors, yet he may exclude himfelf, if confeiozts of incapacity ; and therefore that none be forced by corporal Penalties or Mui£ts, to be Baptized,or to Communicate.

5. That the Chriftian Magiftrate make three forts of Laws, one for the approved and maintained Churches and Pafiors ; another for the Tolerated j and a third fort for the Intolerable.

I. And that a fufficient number of the ableft, fbun-

• deft, and worthieft Minifters, be made the publick, approved, maintained Preachers and Paftors. And where Parifh Bounds are judged neceffary, that all

j perfbns living in the Parifh be conftrained to contribute propertionably to maintain the Parifo Minifters , and Temple, and Poor ; and to hear publickTe aching, and to worfioip God, either in that or fbme other Approved or Tolerated Church, within their convenient reach or neighborhood.

1 II. And that the Tolerated Minifters (tryed and licenced ) have prote&ion and peace in the publick exer-cife of their Miniftery , though not Approbation and Maintenance.

111. But that the Intolerable be reftraihed by futabk j reftraints.

4. That the Approved and Maintained Minifters be

put to fiic'cribe their Belief of, Confent to, and refolved .practice or oo. Hence of all the Sacred Canonical Scriptures, fo far as by diligent fiudy they are able to understand them ', ' and more particularly of the Chrifiian Religion (ummarily contained in the Sacramental Covenant, and in the ancient Creeds received by the Univer-fal Church, the Lords Frayer, and the Decalogue, as it is the Law of Chrift, and expounded by him in the Holy Scriptures: And that they will be faithful to the King and Kingdom ; and as Minifters will faithfully guide the Flocks in holy Doctrine, lVor[hip, Discipline and Example of Life, labouring to . promote Truth, Holinefs 9 Love, Peace and ^fufiice , for the foliation of mens Souls,the edfcation of the Church,and the glorifying and pleafing of God our Creator, Redeemer and Sanclifier.

And that the faid Maintained Minifters be tyed by the regulating Laws which determine only fuch circum-ftances as in genere arc necejfary to be agreed in for Uniformity, and common harmony : As of Time, Place,Pa-rifh Bounds, what Tranflktion of Scripture to ufe, what Verfion of Halms, what decent Habit, &c. not put to frofefs Approbation of all thefe 3 but required to uft them, and cenfared if they do not.

y. That the Tolerated Minifters fubfcribe all the fame things, except thefe laft Regulating Laws for Cir-cumflances of Order.

6. That either a Catalogue of Errors and Sins be drawn up in the Law which no Minifter fliail preach j or elfe it be left: to the Judges to difcern when any is proved to preach againft any neceflTary Article of his • iiiblcribed ProfefTicn : And it is meet that the Catalogue prohibited to the Mamta'ined Minijiersfct larger than that prohibited to the TokratedXomt Errors being tolerable, which are not Of provable. And it is not the fir ft fault that fhould fnjpend or fdence either of thetfi, but obfiinacy after a firfv and fecond admonition. Tea,

many

LH3J many lejjer Errors muft be puriifTicd only with congruous Muftis, or Rebukes, or after that with iofs of Main-tenance , that are not to be punifbed with SihttA cmg.

7. That no other Tcft, Frofefton, Covenant, Subscription orPromile be required of any,as necellary to Miniftery or Communion,which may become dividing Snares and Engines : But only that where Papal Tyrannies, or any other Usurpers, claim it dangerous to the ^Church and Kingdom, the Ejjtntials of that Tapac)' or Ufurpation be exprcfly renounced by all that ivill have Maintenance or Toleration; yet not on this pretence making every claim of Patriarchs, Archbifhops, Bi-(hops, Councils, or Synods of Presbyters, which othei^ think to be a Ufurpation, to be fo dangerous as the Papacy, and (b thq renunciation of them as neceflary; be-caufe fiich exiftent per Ions ctaim not fiich Power, nor make fiich Laws, for depofing Kings, and murdering or exterminating DilTenters: which if they do, they muft be exprefly renounced : elle the keeping out ujurp-ing practice is enough.

8. The Chriftian Magiftrate muft keep Te ace among all, both the Approved and Tohrated, and not luffer any unpeaceable Preaching or Dilutes ; which tend to deftroy Love , and ^uittnefs \ nor fuller railing Calumnies againft each other, to be publifhed or printed.

§ 111. 1. Particular Churches and their Paftors fhould be fo far AJjociated, ac is neceffary to their mutual peace, concord and ftrength: And therefore fliould I keep frequent Synods for Correipondency to thefe l Ends; and by Meflengers and Letters alio keep up their 1 Brotherly Concord. a

2. But whether thefe Affociations of fingle Chur-Iches {hould be headed by Diocefanes, Metropolitans, I Archbifhops, Primates, Patriarchs, moft think is a mat-lter of meer humane Prudence, 3. But

L ^ J

3. But certainly theMagiftrate mull fee , ttiat net ther the Synods, nor their Heads or Prefidents tyrannize ; nor inftead of Aflemblies for Concord, become an Ariftocratical or Monarchical Church-Government; nor force not any to approve of them, or (ixch humane Forms of Churches; much lefs that they infringe not the Rights and Liberties of the Churches formed by the inftitution of Chrift and his Apoftles.

§ IV. Yet more briefly, 1, Approving the befh 1. Tolerating the Tolerable. 3. Sacraments free,and not forced. 4. The Intolerable reftrained. y. The teft of Toleration being this, Whether fuch Tolerated Worship do more good or hurt in true impartial judgment* 6. Magifirates keeping all in peace*] would heal us<

FINIS.

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