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'THE
T R U E
AND
O NL Y W A Y
CONCORD
Of all the
Chriftian Churches :
The defirablenefs of it, and the detection
of falfe dividing Terms.
Opened by
Hichard Baxter/
LONDON,
Printed for John Hancock at the Three Bibles
in Popes-head-alley, over againft the
Royal Exchange in Comfyl, 1 6 So.
Act. 15.28. ItfeemedgoocttotheHolyGhofiandto us,
to lay uponyou no greater burden than the fe necejfary
things.
Rom. 14. 17, 18. 'The Kingdome of God is not meat
and drinks but right eoufnefs, and peace and joy in
the Holy Ghofi : for he that in thefe things ferveth
Chrifiis acceptable to God and approved of men.
2 Tim. 4. i, 2. I charge thee before God and the Lord
Jefny Chrifiy who fliaU judge the quich^ and the dead
at his appearing and his Kingdome r Preach the
word, be infiant infeafon and out of feafon.
Aft. 4-19. Whether it be right in the fight of God 9 tc
hearken to yon more than unto God, judge ye.
I Thef. 2. 15, 16. They pleafe not God and are con
trary to all men, forbidding us to fpeak^to the Gen-
tiles that they might be faved, to fill up their fit
ah ay : for the> wrath is come upon them to the h*
termoft.
Mr. Jones of the Heart and its Soveraign^. 344
Id fit quod jure fit : Tyrants are but great Lords o
Nullities, by the exemption of the Will and fou
from, and the frown of Heaven upon all bruitil!
injuftice and force.
Readhimalfop. 23.
4
t
THE
PREFACE;
To the Honourable and Reve-
rend 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 ten-
der confeiences, and the rejloring and continu-
ance 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 the f 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 Indepen-
dent, 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 judge-
ment 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 heal-
ing 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 Sander fon 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 pow-
er 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 ap-
proaches 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-
f landing 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 Do-
minions, 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, un-
godly and vicious which is to be done.
And considering how many fouls a faith-
ful 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 murde-
rer, 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, Learn-
ing and Oratory imployed to render bre-
thren 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 re-
proaching 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 encoura-
ged to defpife us all, and many turn to them,
fcandalized bv our difcord, fects are advan-
taged, 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 con-
cord, than that which muft caft out either
fuch men z&you or /, and that fb many?
Can a wife Phyficion ( a true Peace- ma-
ker ) find out no remedy which may bet-
ter 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 un-
done 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 be-
fore 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 confuta-
tion, 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 Narra-
tive 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 pre-
judice 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 promo-
ting of his KJngdome and the doing of his will
with Love and Concord as // is done in Hea-
ven. And when inftead of worldly wealth
aiijd grandure we are contented with our
daily bread, and inftead of cruelty to the in-
nocent 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 hope-
ful 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, ce-
remony or word , in their eye , while we
fee not this great beam in our own. How
joyfully fhould we die, might we leave be-
hind 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 contri-
bute 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$, optimo certe loco effent
res noftrx.
Pardon this freedome, and accept this Ac-
count of the reafbns of all his former and la-
ter diflent from you? judgement, words
and way, to
Tour unfeigned,
xvtll-mlltr^
Nov. !$»
1679.
Richard Baxter.
A
i
• 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 premoniti-
on 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
again fl fitch neceffity of that fort. IQww there-
fore 1 . that I meddle not w/th the que fl ion ,
Whether every particular Church ( of Pa/lor ,
and people affociate for perfonal Church Com-
munion , fucb as Ignatius defer ibeth ) fljould
have
The Premonition.
have a BijJjop with his Presbyters and Dea-
cons.
2. Nor with the quejlion whether theft jhould
have Arch-Bifoops overthem y as fuccejjours to
the Apofiolical and other general Over feers 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 Di-
vine appointment*) that about temporal mat-
ters 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 Sub-
ject ought yet to live quietly and peaceably under
tb:m. It is none ofthefethat are the queftions
nhich I decide, J I 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 Apo files? 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 in-
terruption 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 f mart 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 Bi flops is derived Jo
much more from the Brktains and Scots than
from Romzyis 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 ordi-
nation : All which with much more of great im-
portance 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 with al 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 mentioned fo?ne things in - this treat ife y "an?-
h he repetition may be an offenfe to forne: -To
rhichlfay, \ s That this is nftal in controver- *
*ksj where fever al 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 im perfecti-
ons of manner and ftyle as only fo far df^'acc
*hc author , than for want of time^ to leave it
undone j 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
&
4
cF? '/o cr )1P^ cifr lCT <£2
THE
CONTENTS.
The Firft Part.
T-fifc Reafons for Chrijiian Unity and
Concord^ after the nature of it defers
bed : and how much may be hoped for
on earth.
Chap. i. The Text opened: The Doctrines na-
med: The method propofed. P a g e *-
Chap. 2. The Nature of Unity : and this Unity
of the Spirit opened. p. 10.
Chap. }. The neceffity and benefits of this Unity
and Peace to all men. p. }o.
Chap. 4 ? The Vmty of the Spirit is the welfart
of the Church. P-45-
(44) Chap. {.
/J
The Contents.
Chap. 5. This Vnity is for the good of the
World, (without the Church), p. 6 J .
Chap. 6. It is d/te to the honour of Chrlfi and
amiable to God. p. 7* •
Chap. 7. What obligations are on all Chrifli*
ans to avoid finful divisions and difcord y and
to promote this unity and peace. p. 7 5 .
Chap. 8. What fort and meafure ofVnionmay
or may not be hoped for on earth. p. 7^.
C hap . 9 . That Chriji who commanded our Vmon
hath himftlf prefer ibed the terms. p. 9 8 .
Chap. 10. No humane terms not madebyChrifi
or his Spirit extraordinarily given to the Apo-
files are necejfary to the Being of particular
Churches ^ but divers humane Acls are necejfa-
ry to their exiflence. p. 1 00.
Chap. 1 1 . The danger of the two extremes ;
And fir (I of defp airing of r Concord, and unjuft
tolerations. p. 1 14.
Chap. 1 2 . The fin and danger of making too
much neceffary to Vnion and Communion*
p. 11 9.
Chap. 1 3. To cry out of the mif chiefs of Tole-
ration and call for fharper execution y while
dividing fnares are made the terms of Union
is the work of ignorant y proud and mdignant
Church defiroyers* p. 1 2 <j •
• 1
THE
The Contents.
The Second Part.
- '
THe Terms of Concord.
Chap. i. In G<&eral y tvhatarg the trut
and only terms of Church Concord^ and what
■not. P- 1 ^*
Chap." 2. Injiances of Gods defcription of thefe
terms in Scripture . p. 1 4 3 .
Chap. i. The tr ue terms of CathoUck Union and
Concord more particularly defer ibed y as the
chief means of hope for the Churches peace.
p. 162.
Chap. 4. What are the terms necejfary for the
continuance of this Communion \ and what
are the caufes of ab faff ion and excommunica-
tion. V 1 !!*
Chap. 5 . What are the terms necejfary to the of-
fice and exerafe of the Sacred Minifiry. p.200.
Chap. 6. what is necejfary to the Conftitution y
adminiftrationand Communion of Jingle Chur-
ches. p.228.
Chap. 7.
/1
The Contents.
Chap. 7. what are the neceftary terms of Con-
cord of thofe (ingle Churches with one ano-
- tber y in- the- fame KJngdome , or in divers.
p. 243.
Chap. S. What ns necejfary to the Civil peace
and 1 Conwrd of Chrijlians > and what is the
part of the Chrifiian Magifirate about Reli-
gion y as to his promoting or tolerating mens
doftrines or practices therein. p. 2 4S .
Chap. 9. Qb]ettions anfwered about Toleration
efpeciatly. p. 267.
Chap. 10. A draught or Specimenoffuch Forms
as are mentioned for Approved and Tolerated
Minifters. V**19*
*-
_ : .
The Third Part.
. -
Of Schifm.
' Specially the f dp dividing Terms ofyhion y
. and other Cmfes of Schijm.
*hap. 1 . What $ C H1SM is : and rvhat are
it s C 'art fa s and effects, ■ •• ; - ■ p. I. ■
). 2-
The Contents.
Chap. 2. The true Preventions and Rem/ies
of Schifm. p. 1 6.
Chap. 5. More of the fame : twenty things nc-
ctjfary hereunto. p. 26 .
Chap. 4. The Catholick Church will never" unite
in the Papacy. p. 29.
I . What the Papi/ls opinion u of the Term of
Vnion. 2; The fifth Monarchy m opwbn of
Campanella de Regno Dei , an&fome other
Papifls^ That it is really anVniverJal Kjhg-
dorne which is claimed by the Pope. ^ $* The
Chrifiian world will never nnite iri one
Pope.
Chap. ^. The Catholick Church will never unite
in Patriarchs or any humane Church officers
or forms of Government. p. 41 .
Chap. 6. The Catholick Church will never
unite in General Councils , as their Head,
or necejfary center or terms of Concord*
p. 52.
Cha p.7. The Catholick Church will never unite
tn a Multitude of pretended articles of faith
not proved certainly to be Divine^ norinfub-
fcribing to or owning any un necejfary doubtful
opinions or practices, p. 60.
Ch^p. 8 # The Catholick Church will Hever unite
by receiving all that is now owned by the
Greek or Latine Churchy the Abafline, Ar-
menian, the Lutherans^ 0r Calvinifts, or in
a full Cohforinity to any divided parly which
\ ' addtth
/*
The Contents. iff
dddeth to the primitive fmplicity in her terms
of Concord. ^ r p. 6S.
Chap. 9. The pretended neceffity of an uninter-
rupted fucceffive ordination by Diocefan Bi-
Jhops will never unite the' Churches ( but is
; Schifmaticd} Mr. Dod wells book hereof con-
futed. P*7?-
Chap, 10. None of thefe terms will unite a
National Churchy ajfociated Churches, nor well
any Jingle Church : Though by other means a
compet&tt Union may be kept in fome Chur-
ches 7 notwithstanding fome fuch Schifmatical
inventions, as lejfer difeafes defroy not na-
ture, p. 104.
Chap. 11. The fever ity and force of Magi-
flrates denying necejfary Toleration, andpu-
nifoing dijfenters from uncertain unnecejjary
things, will never procure Church Union and
Concord, but divifion. p. 107.
Chap. 12. Excommunicating and Anathema-
tizing in fuch cafes will not do it. p. 1 1 2.
Chap. rjY Any one unlawful uncertain do-
ctrine, oath, Covenant , profeffion, fubfcri-
ft ion or praffice fo impofed, will divide.
p. 116.
Chap. 14. Unlimited Toleration will divide
and wrong the Church. * p. 1 1 8.
Chap. 15. The Catholick Church will never
unite in a- reception and fubfcription to every
word, verfe or book of the holy Scripture as in
cur
The Contents.
~~our Tr inflations, or any particular Copy, nor
other -wife known y but fome will ft ill doubt
of the Divine authority of fome parts.
p. IJ4.
Chap. 1 6. The Church will never unite in any
mens Commentaries on the Bible. p. I2j.
Chap. 17. A fummary recital of the true terms
of Concord y and of the Caufes of Schifm*
p. 1 J*
Id quod natura remittit
Invida jura negant. Ovid.
ER-
L v
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 exhorta-
tions 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
deftroy ing 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 af-
ter 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 vehement-
ly as he doth, to thofe new planted Churches of
Romti- Corinth^ - Ephep^ G alalia, 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 be-
lievers.
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 fpi ritual knowledge there-
B 2
C,4l
of, that we may know whatVfe he principally in-
tended , 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 ear-
ned' 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 there-
of; 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 f fir 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
cr bonds J?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 no-
thing which the Rulers took fof a difeocour^as t'.itir
actions (hewed
Doct. 2. Befeeching is the mode and language of
wife and faithful P afters , 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. $• Though Grace find us unworthy^ it tnak±
rth men fitch as waikjworthy of their tyigh and hutvtTp?
ly calling: that is, in ia fiiitable cohverfation, anfwer*
able to the principles of their faith and hope. Chri-
ftianity were little better than the falle Religions
of the- world , ifit made men no better. If Chrift
made rot his difciples greatly to differ from the
difcij.les of a meerphiloicpher, he would not be
B 1 thdug
• ) C 6 J
fought greatly to differ from them himfelf;The
/niitsof his do&rme «nd fpirit on oar hearts and lives
are the proofs and witncfs of his truth : we wrong
fcim heinqufly when wc live but like other men :
And we weaken our own and other mens faith,by ob-
juring a great evidence of the Chriftian Verity. And
tliofe that are of eminent holinefs and righteouf-
nef$ . 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 loweft perfons, em-
ployments and indignities or contempt that (hall
be baft upon US, A proni high-minded perfon, 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 lit-
tle child, before lv; can enter iLto the; Kingdom
■I
Ill
of heaven, Mat. iS. 3. And indeed only by felfifh-
nefs and pride have come the divifions and con-
tentions 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 Cru-
cified 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 worth wefs, and a neceffary caufe of Vniiy and
Peace.
Though in fome this hath extraordinary advan-
tage or difadvantage in the temperature of the bo-
dy, 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 fami-
liarly 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 opi-
nions, practices or perfons, and before they venture
to fpeak^ or do \ left what they do in hade, they re-
pent 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. Be aring, Supporting and forbearing one an-
other 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^\ feemed to 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. 1 1 . 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 faith-
ful 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.
I I. I fliall tell yoviyWhat neceffity there is of this Vni-
ty, 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 coun-
terfeit 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- V I L 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 II N 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 UNI-
TY; 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 r adonis \ 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, Crea-
tures, &c. It is much more than this that we have be-
fore 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
C n 3
fltntiality and exiftencc*, whence the Being is intelligi-
blc as fuch afubfifte nee 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 N E of
very different figmfications.
5. G O D is Supereminently and moft perfectly ONE,
as he is E N S, B E I 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 (Wis more 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 there-
fore 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 God-
head 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
C 12]
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 £tt? 7t£v 7&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
að (though he hath enabled free Agents to de-
termine 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.
1 1. 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 'Vital Attivityjntellettion 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
I 13 3
1 2 . 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 contra-
diction.)
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 mor-
tals.
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?)
1 7. 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 ex-
iftent OneUniverfal (pirit of each kind Vegetative,
ilnfitive,
C i4 3
fenfitive, and Intelle&ive, and whether they are
both One , and many ill feveral refpe&s, with ma-
ny fuch like queftions , Thefe are all paft hu-
mane 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.
1 8. But we lee inPaffive matter, that the parts
have a natural propenfity to Vnion f and the aggre-
gative 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 re-
paration*, 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 Igne-
ous fubftance, I think, is too hard for man to de-
termine.
21. Bet
C '5 1
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 Recep-
tive aptitude occafion a combuftion by the Sun-
beams 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 mem-
bers , 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 contigu-
ous 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 un-
divided fiery fubftance, though by the various Recep-
tivity 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 Mat-
ter. The fiars are many : but whether they be not
alfo
L 16 ]
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 nu-
merically 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 ] nit ed to the Earth? and ra-
dicated in it ' is a real part of it ? as a mans hair is
an Accident ? ( or as fome will call it -, an Ac-
cidental 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 Vege-
tative 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 mem-
bers.
24. Seeing the Nobleft natures are moll perfect
in VrJty (and the bafeft moft -divifible) we have
no
c 17 1
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 ve-
getables 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 Uni-
ty 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 Crea-
tines 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-
4
C i3 1
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.
3 1. Accordingly we mull conceive of that Vnion
(before mentioned Tbtf. 10.) of Chrift with Be-
lievers 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 diffi-
cult 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 con-
ferred 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
I 19 ]
So that all this fet together telleth us, that every
Believing and every Glorify ed foul is faid to be Uni-
ted 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 Sun-
beams touch the illuminated and heated object. 2. By
a moral-relative Union by Covenant to that indi-
vidual 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 Poli-
tical 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 na-
ture ( 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 Communica-
tor of this Grace and Glory •, and fo as our Rela-
tive 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
[20 1
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 ope-
rate 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 bu-
rn ane, in a peculiar fort, as it is not to any other
creature. But it is not by any change of the Di-
vine : 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 hav-
ing 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 pecu-
liar 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
Z 21 3
•will by too near an Union aid our individua-
tion.
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 na-
ture than grofle bodies, as they are more inclined
to Union inter fe, fo there is as little ifnorlefs dan-
ger that they fliould be lofers by that Union, than
that a drop of wat,er Ihould be fo : For the per-
fection of the higlieft nature, muft needs be more
the perfection of all the Parts ( Phy Ileal or intelli-
gible ) 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
L22 3
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 cal-
led;, 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 inclin-
eth 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 Illu-
mination be parts of fanSrif cation ( 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 toge-
ther 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 fpirit ud Love.
42. Therefore Love is not dilbnelly 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 ! lan-
guid 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-
' C 4 kj:d.
I 2*1
, , 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 E fully # ? 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 all the 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 Good-
neis 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 af-
ter, whether Gods name he hallowed, his Kingdom
ccmey and his will be done on Earth ) as it is done in hea-
ven : 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 great-
ly 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 con-
ceptions, 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, me-
thod or matter , in anothers eye.
55. The Vnity q{ the fpir it inclm-
Rom. 14. 17. 8n $. e th men to hope the belt of others,
5. C i° r 2 I2 2 ,&I ti!1 we know ^ to be untrue : and
to take more notice of mens vertues
than of their faults, and love covereth fuch infirmities
as may be covered ^ & beareth with one anothers bur-
dens, while we confider that we alfo may be tempted.
. 56. The Vnity of the fpirit teacheth and inclin-
eth men to yield for peace and concord to fuch law-
ful things ( whofe practice doth truly conduce to
unity : ) yea and to give up much of our own right
for unity and peace.
57«This Love and Vnity o£ the fpirit inclineth men
to vigomirs Endeavours for concord with all others j
fo that fuch will not flothfully wi(h it but diligently
feek it: They will purfue and folia* peace with all
men , Hcb. 12. 14. as far a$ 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 pow-
er and way.
58. This Love and Vnity of the fpirit, will pre-
vail with thg fincere, toprofecute it through diffi-
culties and oppofitions, and to conquer all : And it
teacheth them at the firft hearing to abhor back-bi-
ters , 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 *and fro, ( Eph. 4-. 14. ) with eve-
ry wind cf dcilnnc , are prefenrly filled with diftaft
and
[2 7 ]
and prejudice, when they hear other mens tole-
rable 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 con-
demn 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 , af-
fections 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 con-
cord y and peace at home as is neceflary to his fal-
vatibn, fo we may well hope that by jufl; endea-
vours, 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
much further holmefs and rigbteoufnefs in its members,
and remove many of theYcandals and finful con-
tentions, 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 paci-
ficatory 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 cal-
led 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 col-
lection or confluence of the blood to the difeafed
place, inftead of an equal diftribution,
CHAP,
I lol
m ami m, ■ i
CHAR III.
I L 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 per-
fon 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
I 31 1
and acceptable unto God. Little do many Reli-
gious 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 re-
proaches, as being not holy enough for their Com-
munion ; this want of the (pint of Love and Uni-
ty , 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 Ri-
tual obfervances, and in a ftrid keeping of the Sab-
baths 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 command-
ed us in the world. It is this inward Health which
muft enable us to all our duty.
i. Without this fpirit ofVnity we cannot per-
form 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 ac-
ceptable 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 menti-
on 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 Chrift s 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~] ra-
ther than any of the reft,w here men are apt to con-
fefs their own neceffity, and where many are readi-
ed 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
L 33 ]
^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 G 1 V E US ] and
FORGIVE US] and how far ZVS] m.uft
extend beyond [ M E ] and beyond [OUR PAR-
TY] 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: fe-
rrate from chrift s 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 Quaker s> 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
i
C 35 1
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 f elves ? 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 in-
deed 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 be-
hind 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 Cha-
rity 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 F I 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 fn alt not kill, Thou fli alt not ft eal, ,
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 f elf . 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. 1 3 . 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 ca-
lumniators 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 com-
mon 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, reproa-
ches, contentions, deceivings, over-reaching, rafh-
cenfuring, envy, malice, revenge, and all the inju-
ries 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 inter-
rupted 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 Christi-
ans, 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 milli-
ons 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 there-
fore 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 bre-
thren, 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 right eoitf-
nefsy which will be a fanatical hind of comfort to un-
godly 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 com-
mon 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 communi-
cative nature •, as Light and Heat are: And there-
fore 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,
t4I 1
other, becaufe th&t Vmon maketh all to be common
to them ? Are not Parents plcafed tq fee their chil-
dren 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 plea-
fure in comparifon of him that can rejoice in t ;e
good of all the world. It IsV.-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 Glori-
fying 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 An-
gels, 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 Glorify-
ing 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 V rating 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
intereft y 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 Glo-
ry 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 attain-
ed 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 in-
comparably 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 ano-
ther 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 par-
ticipation
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 per-
petual JoygL Their Knowledge, their Love, their
Praifes of ood, are perfect and everlafting, be-
yond all fears of death or any decay or interrupti-
on. UNITY giveth us a part in all the Joyes
of earth and heaven : And what then is more defin-
able 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 ftill anrifs \ 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 hal-
lowed, 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 Chrifti-
an Societies, Kingdoms, Cities, Schools and Fami-
lies : 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 PRINCI-
PLE or FORM, and fo the SOUL is the
LI F E of a Man, and the S P I R 1 T as dwelling
and working in u«, is the Moral or holy-fpiritual
LIFE
L 40 J
L I F E of the foul, and of the Church as myftical :
And fometime LIFE is taken for the V N 10 N
of the faid vital principle with the .Organical Bo-
dy, or matter duly united in it felf : And fo the
UJSf I O 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 Socie-
ty 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 no-
thing but the Regeneration of the members, as ef-
fential 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 quit t 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 to-
gether in Unity ? when they are not of many minds,
and wills and way es*, when they ftrive not againft
each other, and live not in wrangling and contenti-
on, 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 be-
nefactor 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
C43 1
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 ex-
cellency 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 con-
trivers 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 over-
come 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 po-
tent Princes, becaufe they are inefficient for their
own defence, and are hardly Vnked with their neigh-
bours 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 be-
fore 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 ig-
norant 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 quant unanimesfac it. 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 Sa-
faris 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 na-
tures, is one thing, and Negative non repugnancy of
dead or bafcr creatures is another.
1. As there is a great fimilitude between incohe-
rent fends or drops of rain, lb is there between un-
godly 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
'not among themfelves, 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 de-
dicates 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 contenti-
on 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 ano-
ther^ one windy and onedefignand work, as to the
main. There is no fuch Vnion as this among the un-
godly. 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 tor-
ment 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
C 53 1
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 princi-
ples, 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 quick-
ly 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 f aid 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 ano-
ther, 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 va-
riety 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 ma-
ny fentences made not Books* what were their ex-
cellency or ufe ? If many Note s 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 Edi-
fice : 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 charm-
ing fnare in tempting Luit books) 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. $.&
12. & 20.
1 Sam. 18. &
2 Sam. 3. &
15.& 19.
1 King.i2.&c.
C 55 3
effect of the Zfafo/divifion of tongues •,
ofthedifagreementof the fervaats of
Abrahatmud Lot •, of the envy of Jo-
fephs brethren, and of Efaus thoughts
of revenge againft Jacobs and of ja-
cobs fear of him \ of the difcord of La-
ban and Jacob ; of the bloody fad of
Simeon and Levi, and Jacob's dying de-
tcftation of it and his curfe 5 of the
two Hebrews that ftrove with each
other, and one of them with Aloft s\
of the Israelites murmur ings and mu-
tinies againft Aloft s ; Abimelech\ cru-
elty againft his brethren •, of the tribe
of EphrawSs quarrel with Jephta *, and
the lfraelitcs with the Benjamites and
their war ^ of the envy of Sad againft David, and
his purfuit •, of his and Doegs cruelty againft the
Priefts ; of Abftloms rebellion againft David •, of
Joabs murders and his death •, of Solomons jcaloufie
and execution ofAdonijab •, of Rehoboams foolilh dif-
ference with his fubje&s, and the lofs of the ten
tribes, and Jeroboam's reign \ of the continual wars
of Jnda and Jfracl \ of the many malicious adtions
of Priefts and people againft Jeremiah^ Amos and
other Prophets and Meflengers of
God :, of the perfecuting cruelty of
Herod againft Chrift and the Infants,
in his jealoufies about his Crown •, of
the Jews malicious and foolilh oppo-
fition to Chrift, of Chrifts difciples
ftriving which fhould be the Greateft,
and the afpiring requeft of James and
John i of thefnort diflention of Pad and Bam*
&c. Are not all thefe, unpleafant hiftories to us,
and written to make difientions odious ? To this end
E 4 it
2 Cbron. 7,6.
16. Mac. 2. fc
3. Luke 22.
Aft.i5.i,&c.
& i$.?9,4°<
1 Cor. ?.
& 3, fee.
I 56 3
it is that we have the fad hiftorv of the early con-
tentions between the Jewifliand *he Gentile Chrifti-
ans about Circumcifion, and the Law,- and^the re-
conciling affembly, Act. 1 5. 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 Corin-
thians 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 abun-
dance 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 Chur-
ches, -Rev. 2. & 3. and the odious defcription of the
hereticks, 2 Pet. 2. cjrjtid.&c. not only as cor-
rupters of dodtrine, but in a fpecial manner as Sepa*
y at? (hmd dividers of and from the Chriftian Chur-
ches. 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 exhortati-
ons 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
L 57 3
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 fig-
nifieth 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 di-
vided 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 affe-
ctions •, 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 divi-
ders.
; And on the contrary, the amiable examples of
Vnity and Concord, and their happy efFefts, are re-
corded 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 Chara-
cters of his genuine difciples, and of the renewed Di-
vine 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 fol-
lowers. 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 59 1
and Concord before, proportionable to the meafure
of their grace, which was preparatory to their recep-
tion 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 com-
mon , 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 operati-
ons, 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 ido-
latrous 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 extraor-
dinary 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-
C 61 1
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 of Men, (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 Do-
ctrine was '£ Love one another ] and £ Love your ene-
mies, 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 Do- 7 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 61 1
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 Re-
ligion 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 ope-
rate 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 Fa-
ther 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 follow-
ers, and fet them again on this effectual way of
preaching,
fog,
preaching, that Love may draw the world into the
^Churches Vnity ? 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 du-
ty, 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 num-
ber 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 Chri-
ftians is yet too imperfeft, and is darkened and ble-
mifhed with too n uch of the contrary vice : were
Chriftians pf 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 re-
viled or perfecuted , to -be contemned and neg-
lected, 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 cru-
elty, 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 lefs of 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 Calef active) 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 Natu-
ral neceffity as the fire, heateth ) yet its Nature or
F Effence
L66 1
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 perfeð 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 mana-
ged 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) nit y 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 growth - y 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 con-
verfion 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 do-
minion, 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 contri-
bute 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 di-
vifions 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 al-
io Armenian aids , and dellroyed the hopeful be-
ginnings 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 extirpa-
ting of true Chriftianity out of much of the (for-
merly Chriftian) World, muft needs unfit us all to
recover the World, and convert unbelievers.
5J. 6. And were but Chriftian Preachers and Pa-
llors 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 divi-
ded 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 In-
fidels, 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 Com-
munion 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 pow-
erful 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 wil-
ful diflenfions we are fcandals and fnares to unbe-
lievers, and if Chrift ians 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
of
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 lamenta-
ble 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 genera-
tion, 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 reno-
vation 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 heaven-
ly 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 hea-
venly 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 can-
not 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 pro-
claim their (hameful ignorance to the world ?
$. 3- I know that difcipline muft 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 for-
nicators 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 condemn-
ed! 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 Do-
minion 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 his Tervants live
in Love and peace, his office, his nature, his many
and 7chement Commands do tel! us.
CHAP/
i
t 75 3
CHAP. VII.
v
III. What obligations are on all Chrift tans to
avoid fwful divifwns and difcord y and to pro-
mote this Unity and peace.
J. 1. TT^Rom what is already faid it is eafie to ga-
it/ 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 ob-
lige 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 and thefiimm of the fecond table, and xhz ful-
filling 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
I 76 1
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 feet h 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 attain-
ment 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 tem-
ptations, 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 na-
ttily 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
C 7 8 3
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 toge-
ther 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 hilt ory 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 na-
tures time 5 fuch mifchievous Surgeons as arepre-
fently lancing unripe apoftemes : Lt is of mifchiev-
ous confequence to expert fuch Concord , and ac-
cordingly fet upon the haftening of it, which cer-
tainly 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 fruit-
ful 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 pati-
ent under fufferings, and fome will too much feek
their own tranfitory things, and with greater impa-
tience 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. Un-
doubtedly 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 compa-
ratively 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 reli-
gion fuch proportions and differences of underftand-
ing there will be.
$. 3. No obferving man that con verfethwith man-
kind 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 under-
stand 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 per-
ceptions 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 ufu-
ally 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 diver-
sity 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-, part-
ly by corrupting or bettering their bodily tempe-
rature , 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 dif-
ferent 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 re-
verence 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.
C 8 3 3
$.8. 6. And if Parents make no difference, yet
Schoolmafters often will : With their Grammar lear-
ning , 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.
$.9. 7. And it is no fmall difference, that G?w-
pany and Converfe caufe : Even among Children and
Servants in families,and Boys at School: from whom
they are as apt to receive ill impreffions as from
evil Teachers. And therefore variety of compa-
ny in Youth , is like to breed variety of fenti-
ments.
5$. 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.
§. 1 1 . 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 Appren-
tices, one falls into a family of one mind, and ano-
ther 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 man-
kind ( 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
Treacher s and Paftors of the Church will be as pow-
erful a caufe of difcord to youth and learners, as al->
mod any of the reft : while one Preacher condemn-
ed 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 Reli-
gion : 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 Mo-
rals : Gnlielmm de fantlo Amore and his partners
againft the Fryars •, The fecular Priefts againft the
regulars, fuch as Watfon in his Quodlibets, and abun-
dance more fuch like : And in what Countrey al-
moft or City do not preachers in fome meafure dif-
fer, 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
LS S 1
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. 1 5. 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 pry-
ing into unknown things : Col. 2. And Paul telleth
the Philippians that fome preached Chrtft, not fin-
cerely but in envy and fir if e 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
L 86 1 '
$. 14.; 12. But now this temptation to differences
of judgement is grown much greater, in that the
Chriftian world is fo publickly and notorioufly di-
vided into different parties. The Greeks are one
party •, the Armenians and Georgians fomewhat dif-
fer ? 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 ano-
ther 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 ano-
ther. 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 per-
secuted, 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 diffe-
rent interefts ^ The Teacher and the Hearer, the
Land-
i
c 8 7 :
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 tem-
ptations, and provocations, from Satan. and from
men : fome Satan tempteth one way, and fbme ano-
ther ; 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 recei-
ved 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 lit-
tle leifure to read, hear or think, or elfe live retired-
ly where they have little notice of affairs, and mifs
the help of found and faithful counfeilours and hel-
pers.
$.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. 1 2. 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 experi-
ence 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. 1 1. 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 judge-
ments 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
C 8p3
$. 25. And if mens judgements differ about mat-
ters of practice, in eflentials, integrals or acci-
dents, 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 Arti-
cle 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 Reli-
gious 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 argu-
ment 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 ^ bee anfe 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
wickect men 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 forbear-
ance.
$. 27. III. It i3j 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
of
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 rem-
nants 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 preach-
ing againft one another muft be expefted in fome
degree : I would I need nor fay, fikncing and perfe-
cting 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 Rela-
tions 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 Power-
ful, Wife and Good, the Creator and preferver, the Go-
vernor'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 per-
fectly 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 Eter-
nal Word, God, and one in Efience with the Father,
Incarnate, alfuming the whole Nature of man, con-
ceived 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 where-
as 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 un-
done 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 Be-
lieve and Truft him and accept the gift, and will in
ferious Covenant (which Baptifm celebrateth ac-
cordingly) 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 Spi-
rit 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 Fa-
ther 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 com-
ing into the world incarnate •, by his gifts of Pro-
phecy, Miracles and San&ification, convincing fin-
ners and drawing them to Repent and Believe, and
dwelling in Believers as an operating caufe of Di-
vine 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 com-
munion 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 Je-
hovah.
§. 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, ac-
cording 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 ef-
fort 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
Chrift s body, as fpiritual or invifible and as vifible.
£35. II. But
$.3 5- n. But befides this Univerfal Church-Uni-
on and Communion, for ORDER and Advan-
tage to our great end, God hath inftituted the O R-
D E R of Chriftian AfTemblies or Particular Chur-
ches *, 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 particu-
lar members ; It mult be endeavoured,and that with
good hope of fuccefs, that there may fo much Parti-
cular 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 Fa-
ther, Son and Holy Ghoft may be Publickly, fo-
lemnly, and conftantly confefled , by found do-
or ine,
H96:
ftrine, holy worfhip, and holy difcipline and con-
vention.
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, Cove-
nants 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 vilifi-
ed 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 Scri-
ptures, 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 Govern-
ment 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 ex-
plained.
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 ta-
ken 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 ft renuous 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 won-
der 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 devour-
ing 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 prefer ibe
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, 1 1. Confequently,
ab Effects-, 1 1 1. 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
C 99 1
( 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 aggre-
gation 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 ( ei-
ther 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 per-
forming it. He wanted neither Power, Wifdom,
nor Love ( or Will ) to gather his own Church or
H 2 body;
C 10 ° 3
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 hum-
bled 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 Ti-
mothy [_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. 1 1. 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 made Chriftianity, (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
H 5 m
C 102D
in the Name of the Father , the Son and the Holy Ghoft ]
teaching them to obfcrve all things whatever I com-
manded 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-mem-
ber: 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 more-
over 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 Cove-
nant devoteth himfelf to him as hps God and Father, his
Redeemer and Saviour, and his San&ifkr and Comfor-
ter, and the mtnefs ofChrifi ; and that hereupon hath
right to justification, adoption, and the heavenly inheri-
tance : Who is a Chriftian, if this be not ?
5$. 12. The fenfe of ' the CathofokjCharch is fo no-
torious 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 quali-
fied 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
L 103 3
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 Spi-
rit 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 Cove-
nant : 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 com-
petitors : 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 at-
tempt 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 'ft ration, and fo may a Kingdom^
without changing the conftitution : but not new
<: en ftitutmg terms : Governing Laws which follow the
Crrij (tit mien, are not to make the Kingdom a King-
dom, or the Churoir a Church : but to preferve
Church and its order 3 and promote its wel-
fare ;
c io 5 n
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 . 1 5, 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 ad-
ded, 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 men fpeak diverfly 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 in-
ftitution ) fome hold that only a Diocefan Church
( that hath many Congregations and Altars} is of Di-
vine inftitution, and that the Parochial are not Chur-
ches 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 inftitu-
tion; and fome that thefe and Provincial, National,
Patriarchal ( and the Papal) are of Divine inftitu-
tion : 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 in-
ftituted 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 whe-
ther 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 their condutt 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 defini-
tion,
§, 5. Here
L iq8 3
$. 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 afore-
said.
£ 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 Congre-
gations, 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 Sacra-
ments, &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, 1 3. 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, Pa-
triarchal 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 Ge-
neral 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 lauda-
bly 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 li-
berty 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: King-
doms, Schools, Armies, &c. is another thing. And
I know no proof that fuch Councils muft be ordina-
ry, 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, Provin-
cial, National or Patriarchal. To ufe them as Pre-
fidents 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 Govern-
ing 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 advan-
tage 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 poli-
tical 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.
fii* If
C in 1
$. 13. If it hold that God inftituted only Con-
gregational ox Parochial Churches (as for prcfent Com-
munion) 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 all fuch 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!^ Com-
munion, 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 fin ce 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 with-
out 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. 1 1 . & 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 either th.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
of their authority foto do : of which more ai
wards.
$.19. As for them that lay that it is MkgU
firates that have power to make new Jpecies of
Churches, I grant them that whatever alterations
of Church-Orders may be made, Magiftrates may
do much in them. The Power of Princes, and
the Guidance of Paftors, and the Consent of the
people have each herein their fpecial place - Bun
what thefe alterations or additions are which
they may make, is the chief queftion : Both the Ca-
thoUcl^ Church , and Jingle Church ajfemblies being
inftituted by Chrift are not left: to them. The
ciramftantiating of other Afiemblies and Afibcia-
tions are left "to them, to be done according to
Gods general Law : But that making new Po-
litical Societies that are properly called Chur-
ches, or Religious bodies conlifting of the Pars
regens, & pars fubdita, is left to them by Chrift:,
I 'never faw proved, any more than the making
of new Sacraments. But if that could be proved,
yet that thefe humane Churches or their makers
may change thofe that are of Divine institution vz
deprive them of their priviiedges, or forbid them
commanded duty., cannot be proved.
§.20, And it is certain, ). That if Princes or
Bifhops or the people did inftitute Diocefan, or
Metropolitan, Provincial or Patriarchal Churches,
they may yet make more and other fpecies : And
who knoweth how many new forms of Churches
we mayyetexpedt ? 2. And they that made them,'
upon good realonmay unmake them, or alter %hcnt
when they pleafe.
§. 2T. But though the Legislator and not the Sub*
jefis be the inftitutor of the Vniverfal and particH.Ur
Church-policies, yet men are the confiitutiv? mattery
I and
and mans confent and faith is the difpofuio materia
without which the form\s not received : and mans
welfare is part of the finalcaife^ and Miniiters are
the ivftrumerns (and Gods word written and
preached ) for the gathering of Churches by fuch
qualification of the perfons, and alio of revealing
thelnftkution of Chrift, and inverting of particular
perfons in their Church-relations.
5$. 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 To-
lerations.
$. & 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
i
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 num-
ber 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 Car-
thage, 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
1 2 called.
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 Re-
ligion.
£. 3. Therefore the Council of Nice truly de-
cided 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 In-
tention 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 Co-
venant. 5. If
C 117 1
5. Iftheperfon baptized do not fo much as /)>-<?-
fefs c onfenty 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. Ma-
ny 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 ful-
ler fence. And howdcth he believe inChrift that
believeth him not to be God, which is molt emi-
nently 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 con-
troversies 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.
I j j. 8. And
t "83
£. 8. And to take into the Church of Ghrift fuch
as want the EfTentials, and Chrift would not have re-
ceived, 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 with-
out : 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 Hea-
thens, Jews, Turks or wicked men are without ex-
ception to be taken into the Church, if any igno-
rant 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 Hereti-
cal or Schifmatical AfTemblies may be tolerated in the
world about us by JMagiftrates, is not here to be en-
quired, but hereafter : But that the Churches them-
felve§ Ihould not corrupt their own Communion by
taking and keeping in uncapable perfons, the na-
ture 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 pro-
per 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 them-
felves 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.
I \ §.6. And
L no]
5J. 6. And the merciful Lord and Saviour of the
Church, that came to take off heavy burdens and in-
tolerable 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 Redeem-
ed 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 ho-
nour 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 aggrava-
tions : 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 bo-
dy 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 hei-
nous 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 unavoi-
dable, 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. Illicit um fiat pro impojfibili. 4. Thefe ag-
gravate the crime by pretending power from God,
and fathering Schifm on fo good a thing as Go-
vernment, 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 unne-
ceflary termes, unavoidably involveth them in
the guilt of perfecution ', and when they have be-
gun 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, how-
ever 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 law-
ful 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 com-
mands 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 exe-
cuted 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 ba-
il 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 Neigh-
bours to be confcionable men of upright lives, will
become of the fame minds, and look on the persecu-
tors 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 ha-
ting Godlinefs and ftrid living, will cry up the Pre-
lates, 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 li-
centious will make one party, and thefe will call
themfelves Orthodox and the Churchy The fuffer-
ers and all that pity them and like them better than
the Perfecutors will be the other party. The con-
junction 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 condi-
tion 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 of-
fice to gather and edifie Chfifts flock, and not to (cat-
ter and afflict them : 2. Becaufe they fhould moft
. xate
t "4 2
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 cut-
ting their meat : Much lefs to caft them off for obey-
ing their father. 3. Becaufe it is fuppofed that
they beft know the will of Qirifly and fhould be bell
acquainted with the wayes of peace. And there-
fore 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 Chur-
ches, 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 excom-
munications, 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 Sa-
tan much profpered in (terming of the Church.
CHAP. XIIL
To cry out of the intolerable mifchiefs of Tolera-
tion y and call for /harper execution^ while di-
viding 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, Go-
vernment or peace. To tolerate no error in Reli-
gion, 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 com-
mendable 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
L 126 ]
or their caufe, or perverted byufing only one ear 1
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 re-
ports of thofe that they are fpeaking againft as ad-
versaries. It grieveth me to know and think, how
little molt adverfaries in this cafe are to be be-
lieved.
§.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, un-
charitable^ 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 Anti-
podes, 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 inju-
ries 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 them-
selves, 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 torment-
ing Inquilitions, and burning Chriflians, and mur-
dering 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
t 1233
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 reli-
gion, out of the Kings high-way, into fome Secta-
rian 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 •, be-
lieving 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 er-
ror 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 hy-
pocrites, that they live quite contrary to their
Baptifmal Vow, and the Religion which they nomi-
nally 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 judge-
ment I have, that ufually thofe Divines that write
noft for Peace and Reconciliation of hot conten-
ders, 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 po-
licy 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 aggrava-
ting 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 Conven-
ticles, 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 fmakuig men of »one religion] thus faith
Tmnlltan did the Heathen perfecutors : Solkndinen
facinm
C 13x3
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 be j 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. A Pe&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 Com-
munion 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 contra-
dicting 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
"
C 135 3
^ c3? <^ vS <3d <iT en cfo CO <l£ d& ciT ci& <5fc *j& cT: ci£ o& tCb &
Ifflffffffffffffffff
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 Con-
cord, 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 al-
ready 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.
I I I. Particularly and diftinftly what they are.
I V. 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, 1 1. 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 inca-
pacity 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 fur-
ther 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 ini-
quity : 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 af-
ter 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 en-
ter 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 anathema-
tized one another* and thoufands of Bifliops or Pa-
llors 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 ex-
perience.
6, And
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
t 139 1
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 pre-
valent 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 cer-
tainty, 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 di-
verting 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 contradi-
ction.
£ 9. As for the Popifh doftrine of Implicit e faith,
it is no true belief of any thing but that General ve-
rity 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 be-
lieve other things •, For he may believe this, who ne-
ver underftood that God revealed any thing in par-
ticular : 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 Autho-
rity 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 tradi-
tion
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 world - 7
nor was there ever fuch a thing as a General Coun-
cil 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 can-
not 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 extend-
ed"), yet ftill fjch will fucceed them in whom the un-
certainty and difient will be revived. What need-
eih
L 142 2
cth there more proof than mans incapacity and the ex-
perience of fo many Generations? All Chriftians agree
mChriftianity : All Chriftians never agreed on any hu-
mane 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.
£. 1 2. 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 ma-
ny 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 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
at large: 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.
$. 3. It is the fame in fenfe which reduceth all the
terms to [Believing in Jefus Chrifi'} as including
Belief in the Father and the Holy Ghofi, John 1. 12.
As many as received him, to them gave he power to be-
come the fons of God, even to them that believe on his
name.
John 3. 14, 15, 16, 18, 36. Whofoever believeth in
him jhall not ferijh, but have everla(ting life; He that
believeth on him is not condemned — r-He that believeth
on the Son, hath everlafting life.
John 17.3. This is life eternal, that they might know
thee the only true God, and Jefus Chrifi whom thou hafi
fent.
John 14. 1. Te believe in God, believe alfo in me.
John 15. I, 2, 3. Now are ye clean through the word
that I have fpokento yon, abide in me and I in yon, &c.
See John 6.
Mark 16. 16. Preach the Gofpel to every creature l
He that believeth and is baptised, foall befaved, and he
that believeth not, (hall be damned.
It will be needlefs to repeat all words to the fame
purpofe, Matth. 18. 6. He that offendeth one of thefe
little ones that believe in me, it were better a mill-flone
were hanged about his neck^, &c. And yet mult Bifhops
curfe fuch from Chrift, and excommunicate them ?
Mar, 1.15. 70^6.29,69. ^7.39. #4. 35*38..
& 11. 27, 42. & 12. 36. & 13. 9. & 16. 3° v 3 J-
d- 17. 20, 21. (pi6.$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
of
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. 1 1. 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 menti-
on 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- I y.
^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, 1 1.
§>. 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 opi-
nions, 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
L finall
c i 4 6 :
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 Ser-
mons and Prayers, John 5. & 6. & 10. & 1 3. ^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 inter-
dict 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 Can aavitifh
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 ,
C 147 1
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 igno-
rance then began the dividing way, and condem-
ning 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 ano-
ther 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 per fwaded ( or af
fured) in his own mind: He that regardeth a day, re*
L 2 gardtth
C 148 3
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 /tum-
bling blocl^ in his brothers way - // thy bro-
ther 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 de-
ftroy 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 doubt eth 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 pleafe d 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 : there-
fore receive ye one another at Chrift alfo received m to
the glory of God.
$.9. I know not what can be fpoken more plain
and home to thecafein hand, and the humane un-
neceflary impofitions which have fo many ages torn
the Churches of Chrift : And yet all this is nothing
to the Impofers. The different expofition of this
one part of Scripture hath had a great hand in the
calamitous
,
L 149 1
calamitous diftractions, filencings, imprifonmcnts,
fcatterings that have been exercifed in many Nati-
ons of the world. The controverfie lycth here :
The One fide fay, that All this wot fpoken by St. Paul
only of fnch things indifferent as the Church had net fetled
by any. Law, and would not fo fettle \ but that it's no-
thing to fuch as the Chi:', ch cither hath or will fo com-
mand: This opinion hath carried it in England and
other Nations of the world. Being once commifli-
oned to plead this caufe by his Mnjcfty among
others, I then prefumed to fay, i . That St. Paul here
writeth not only to the laity, but to all the Roman
Church ? That therefore he writeth (as Chrift,
Rev. 2. & •$. 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 de-
termination. 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 plain-
ly and peremptorily to Priefts and people thus to
tolerate and receive each other, he that now ex-
poundethit with an [except the Church otherwlfe de-
cree'] maketh this the fence [I do by all the fe great
re af oris charge and perfwade 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 yon make them 7\ 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
L 15° 1
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 lingu-
lar 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 pre-
rogative 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
fpoken of. 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 p leafed 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 appro-
bation to the judgement of all impartial men \ hu-
manity and Chriftianity teach us to love and ho-
nour fuch. 17. Another is from our common ob-
ligation 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. Ano-
ther from the obligation that lyeth on us to deny
our own liberty mmeat^v&ie, &c. to avoid the hurt-
ing 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. Ano-
ther, 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 pre-
cept, 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 cannot underftand 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 in-
dited 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 unseat cable, 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. 3 J He defiretfitnera to beppfettly cenjoynedm
fame mind? and in the fame judgement \ But- what
arc
C iS3 1
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 di-
vided 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 that giveth 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 hin-
der his fuccefs, c. 9. and would rather dye, than a;y
flwuld make void this his glory ingy 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 dif-
ference 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 Mr cover brethren I de-
clare 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 ac-
cording 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-|
Z »5S 1
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 overta-
ken 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 another s 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 accu-
rately 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 joy ned 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
1 156 1
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 Con-
cord '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, illumi-
nate 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, Chrift Unity, 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 in-
efficient by the ignorant, proud, tyrannical Church-
tearing Spirit.
And to fhut out falfe anathematizing, he con-
cluded! with pronouncing [_Grace to all them that
Love cur Lord Jefns Chrift in ftncerity J whoever con-
demn 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
1 157 u
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 - 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 . 1 3, 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 judge-
ments in tolerable cafes ; but let this be your Ca-
non •, 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 puff t 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 fp oil 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 Sab-
bath 1 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, bind-
ing 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 genealo-
gies, 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 mat-
ter, but for denying fome common article of the faith
i as Chrifts Incarnation, the Refi irreclion, &c. ) or
, for fome grofs wicked doctrine and practice, (as
fornication and eating things offered to idols, or re-
belling againft Rulers, &c.) Which (hews what
then were the terms of Church unity, and by what
Canons they were governed, by Gods appoint-
ment.
£. 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
L 160 J
But I fear left by any means as the Serpent beguiled Eve
through his fubtilty ( 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 con-
tended 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 Coun-
cils 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 elucidati-
ons, and numerous articles of mens wits.
2. The fimplicity of Chriftian mrjhip is corru-
pted, and turned into fuch pageantry of Ceremo-
nies 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/
I 162 ]
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 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 ei-
ther by apoftafie or excommunication ? 1 1 1. What
are the terms neceffary to the office and exercife of tht
j acred Mniftry ? I V. 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
L I&3 J
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 en-
trance 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 de necejfitate medii, that
the diilenters are fo few as that we need not fear any
great difagreement hereabout. The very Roma-
nics 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 Pr lefts
for want of due fucceflion of ordination, and conse-
quently 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 qua-
lification 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 re-
ceive 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 recei-
ved 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 bap-
tifm.
$. 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 bap-
tifm, 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 bap-
tifm 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 u fed 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
M 3 of
L 106 J
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 diffe-
rences. 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 prero-
gative, for any men without his inftitution to ap-
point : 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 for Ecclepa, that
both the baptiz.tr and the adult baptised (or the per-
fon 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 effi-
cacy
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 judge-
ment 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 par-
don and falvation that he not only feem to imder-
ftand 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 Covenant V] 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 Catechu-
men 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 feign-
ed - 7 and though I deny not what he and Bifhop
Vflier and many others fay, of the two or three Arti-
cles 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 (and give uf my f elf to ) Cod the Fa-
ther ^ 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 pre-
tended Traditions of Rome or any Church that
fhall be obtruded on us without proof, or as a coi-
fing 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 imply ed in the Scri-
pture 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 wa filing of the
filth of the file fi) 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 explain-
ing 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, there-
upon 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 be-
ing 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, cor-
ruption 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/
3. And
L *7* J
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 re-
cited 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 ex-
plained 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 fome fingle word, as 'the Nicene cuoin©- and
the Latines Filioque> left the Creed fhould be altered
— .
L J 73 J
at the will of man, and the ChriftLin faith feem to
be an uncertain mutable thing.
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 parti-
cular 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-
leadicg
C 174 3
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 igno-
rance 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 bap-
tized 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 be-
lieving 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
knowing
C '75 3
knowing of his neceffary qualifications : Many
things may deceive them, and all baptifm by Lay-
men 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 a confequent 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 in-
deed 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 nul-
lified not Chriftianity that we culpably offend in
one
. C 176 3
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
L 177 J
CHAR IV.
II. What are the terms neceffary for the con-
tinuance of Church-Communion ? and what
are the /awful Caujes of abfciffion or Excom-
munication ?
$. 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 Cove-
nanting with Chrift for future fincere obedience, is
enough to our firft reception by baptifm: Butfome
performance di this Covenant is neceflary to our con-
tinuance.
The reafons are, 1. Becaufe.the Covenantor pro-
wife is neceflary, not meerly for it f elf, 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;.
N
C i?3 3
$. 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 fen-
tence, 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 accord-
ingly 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 alle-
giance 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
fin i
C 179 I
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.
$.6. 5. No one Aft of fin fufficiently repented
of, is matter for a jufl excommunication, be the fin
never fo great •, For the penitent are pardoned : If
the Repentance be before the excommunication, it
preventeth it : For the firfl part of difcipline is to
perfwade the (inner to repentance, as being intend-
ed for his recovery and falvatiun : and excommuni-
cation is never jufl but when the finner will not re-
pent. As under the Law of Innocency death was
the wages of any fm, but uader the Gofpel faith
and repentance are the remedying conditions ' 7 fo ac-
cordingly though Adam was call out of Paradife for
the firfl fin, none are to be call out of the Church for
any fin nicer ly <u a fin y but as not repented of by a
believer. I fay not that this is the Magiflrates rule
inpunifhing the body, but the Pallors in excommu-
nicating.
§. 7. 6. Yea the time and means of admonition
for bringing the finner to repentance mult be com-
petent, and fuch as are fuitable to a rational hope
of his repenting, and not as fome Lay Chancellors
do, if a few rough words make them notreperitippfe-
fently excommunicate him •, nor pro forma to fay
thrice ladmcnifliycH^ladmeni^you^ XkdmonifiyMJ
N 2 " and
. -and then £ I excommunicate yon* ] It is not a jeafi>
ing matter, nor to be paft as haftily as an angry
word. The Tinner mult be gravely and ferioufly
told of the evil of his fin, and if it be fomething
which he taketh for no fin, he mull be convinced
by Scripture proof, and mult be heard fpeak for
himlelf with pa'tifcace \ and if he hear not a more
private admonition, he mud be reproved before
the Church, that many may confent for the more
authoritative convidtion, and for' the warning of
others, and that the Church may thereby clear them-
felves as not contenting to the fin, i Cor. 5. And the
excommunication is only to pais at lalt, when re-
pentance juftly feemeth hopelefs.
5$. 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 con-
troverted, 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 Congregati-
on }oyn with the Paltor in earneft Prayer to God
for his convidion and repentance, and If that pre-
vail 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.
jj. 9 . It
L ™ l J
$.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 per-
ceive 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 Hin-
der 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 'ubjeB ion and Love : And
the mark of this is, u That it be a fin whidife f6
tch in the fewer of Y
N
C4
U
U
X 1 82 3
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 num-
ber 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, per-
jury, 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
L 183 3
herefle and fchifm, is a crime that many were they
truly willing might foon know. Drunkennefs, whore-
dom, lying, perjury, prophane fwearing, curfing
and (tendering, covetous and proud opprefling, and
many fuch like, yea even profefled Saduceifmand in-
fidelity 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 ambigu-
ous 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 Hea-
ven, fhould in another language, or by misinforma-
tion 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 Na-
tural 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 Mo-
ral parts of Heligion, that if you deny any one, by
conlequence it will overthrow the reft ; arid every
N 4 c:rc}ir
C 184]
errcur (though not in Hiftory, topography, Gene-
alogy, 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 Evan-
gelic^ ought to have been cut off from the Catho-
lick Church-: or whether Confl amine 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 num-
ber 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
. ->• ■ thinking
C 185 3
thinking that fome men mean the fameword hereti-
cally, and fome well, they wilh that the word had ne-
ver 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 defer ved
Excommunication from the Cathoiick Church,
though they iinfully feparated from thofe concor-
dant
C 186 1
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 per-
fection (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
C 188 ]
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 Coun-
cil 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 carry ed 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
1 189 1
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 of Scbifm 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 ei-
ther underftood it not, or bawFd it down and fet up
a cry, Away with the Heretic}^. The Entychians fol-
lowing 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 appa-
rent ( 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 con-
vince them that by the two words it was the fame
thing that they meant, and did not know it.
$. 27. V 1 1. The next calamitous Anathemati-
zing 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 Mono-
thelites \ 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
C 192 3
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 prin-
ciple 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 Ana-
thematized herefie to this day.
£. 3 t . IX. The next curfing difference arofe about
?.-<jueltion whether Chrifis body en earth was corruptible
or
C 193 ]
*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 cor-
ruptible. 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, pro-
ved 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 Empe-
rour, 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-
O fhop"
I l $4 1
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 ; where-
upon 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-,
jo w 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 damn-
ing 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 re-
velation to our underftandings by our fenfes :, ma-
king 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 Alle-
giance, 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 Coun-
cils 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 be-
ing 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 there-
fore carefully to be avoided.
£.35. 1 1. And what 1 have .(aid of words, I may
partly fay of actions : Anathematizing men for
O t
C 196 3
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 Commu-
nion 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 Uni-
verfal.
§.37. But molt abominable was it in the Ro-
man 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 Ro-
bert 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
L 197 1
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 excommunica-
tion ) 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 doubt-
ful 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 ex-
communication \ 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 un-
capable 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.
$.46. Therefore if a manfliouldfo far err as to
think that he were not bound to be a member of
fome particular Church, it may conllfl with his be-
ing a member of the llniverfal Church.
5$. 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.
L 199 J
£. 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 Co-
venant 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 Cere-
mony, 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 excommu-
nication doth no more to damn a man than a falfe
abfolution doth to fave him: But till the fallhood
is known, others for order fake mqft avoid the per-
son., 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.
J 1 1. 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 In-
fidels,
■
C 201 ]
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 car-
nal 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 Chur-
ches 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 Presbyte rs choie the Bijlwp : and
the Bijlop and people conlenting, chofe the Pre shy
ters>
III The
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 claim-
ed 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
C 203 1
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
(Bifhops or Presbyters) are I. Either to the2to>/f,
I I. Or to the Well-being ; III. Or to the Exercife.
jj.7. I, To the Being are NecefTary, I. A true
efficient cwfe* 1 1. 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 Rela-
tion. 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.) 1 1. The necefTary Dif-
pofitionof that Matter : III. The form \ as in Phy-
sical 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 Eflen-
tials of Religion and Miniftry. 2. A Will to per-
form the work of the Miniftry. 3 . Ability of ut-
terance to do it, and all the neceffary executive
power.
i. 11. III. The Form of the Office is, 1. In
general AUTHORITY and OBLIGATI-
ON 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 re-
ceived 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. Par-
ticular
C ;o 5 1
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 Inten-
tion 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 giv-
eth, this diminution is a nullity ? -For they havener
power to choofe another kind of Major than that de-
scribed 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 Receiver j 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 Sacra-
ments, 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-
C 2C 7 1
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 pow-
er 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 Sub-
ject 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 Suhjett Presbyters 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 neigh-
bour 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 whe-
ther 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, de-
graded or excommunicate Bifhops be null ? Abun-
dance 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 re-
ceive 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.
L 209 ]
(. 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 con-
fent.
$.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 Va-
lidity 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 Nega-
tive 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 be-
fore, 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. Ham-
mond concluding that there is no proof that in Scri-
pture-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 defer ibed 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-
[211 ]
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
Icinei ants, 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 or-
der 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 ordina-
tion. What men decree is one thing/ and what,
P t God
C 212 3
God crdaineth is anotner. Where an order is fit-
led by men according to Gods allowance and gene-
ral rules, there the people fhould ceteris paribus re-
ceive 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 Presby-
ter that in cafes of neceflity hath no Ordination at
all : (much more "he that is ordained but by Presby-
ters ) The proof lyeth in thefe things let toge-
ther.
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 or-
dained. And if it were true that Presbyters Ordi-
nation 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-
C 214 1
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 mar-
riage 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 with-
out 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 cer-
tain 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
1 M* ]
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 pro-
ved, 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 edifi-
ed : And yet Magiftrates have a great and honou-
rable part even in the Government of the Church.
I fpeak not for all thofe Popifli Councils and Ca-
nons 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 ' 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 com-
mand 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 hun-
dred 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, meer-
ly 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 af-
terward 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 Re-
lation 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 mu-
tual 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 uncon-
verted 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 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 Di-
vine 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-
L 219 1
Accidents. And both eflentials and integrals fhould
be known by him by a more clear, diftinft and or-
derly 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 here-
unto: 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 Ti-
tles 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 pa-
ribus,
C 220 ]
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 can-
not be hid, fo holy wifdom will be known and va-
lued.
$.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 Na-
ture. 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 Be-
liever 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*e atom 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 hu-
mane 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 ex-
ample of living in blamelefnefs, j uftice, 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 unwea-
ried labourers even in a filenced, Suffering and low
condition, men of no extraordinary parrs, but with
ordinary parts of extraordinary labour and pati-
ence,
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 di-
vers 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 Lu-
theran and Calvinift Proteftants, not without fuc-
cefs, as Helmjiadt, Brcmc, Hdflia and other places
know *, Though much more might have been ex-
pected 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 Coun-
ties 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 ma-
ny in Englaid, jew:!> Cr:ndal } Field, pignolds) Vjl rr,
Jl&rtcn*
t 222 3
Morion^ HaH, D^venant^ Cbillingwortb^ Hrfder fljam 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 or-
dinations or fuch like as would fruftrate their en- I
deavours.
f. 40. 1 1. 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 multi-
tudes 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 im-
posing 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 ne-
ceffary 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
Z 226 1
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 con-
taining 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 with-
out
C 2> 4 3
out fuch oaths, fubfcriptions or promifes, do' bf
this over-doing dangeroufly undo-, and left: mart
ihould be man and the Church imperfect, on pre-
tence 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 Religi-
on, 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 erro-
neous, 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
E 225 3
imaged Nor yet on pretence of J]>iritnality con-
demned 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. 1 8. 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.
C 226 3
$.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 Ex-
communicate 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, For-
nicators, Perjured perfons, drunkards, railers, (ten-
derers, 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 de-
throne 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<
C **7 3
rhe efiential work of their office. But the full pro'-
fecution of it to excommunication or publick repen-
tance 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^ im-
penitence, and repentance, in order to excommuni-
cation and abfolution \ and herein the Magiftrate is
not to take on him the Paftors work, but to com-
mand 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 ac-
ceptance, 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,
C 228 3
CHAP. VI.
IV. What is necejfary to the CenJiitution y Ad-
miniftration and Communion of Jingle Chur-
ches ?
$. 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 neigh-
bourhood of Chriftians, . nor for a Chriftian King-
dom 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 (ignifieth that 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
C^9 3
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 de-
ferable 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 Al-
tar 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 Indepen-
dents deny not but that in perfection or for w?nt
Q^ of
C 230 3
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 diftant and weak perfons may frequent-
ly 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.
[231 1
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 Socie-
ty. 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 re-
lations : 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 ma-
ny be forced into a Temple not consenting, it is a Pri-
fon, and they are not a Church. If they confent on-
ly 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 de-
finition. And the plainer this is expreft, it is the fit-
ter 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 with-
out 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, be-
sides 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 Cove-
nant 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 Sacra-
ment 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 wa-
ges] 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 con-
fifteth,
$. 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-ma-
iler, 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 Pa-
llor
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 ne-
ceflary to our Baptifm, Chriftianity or Church Com-
munion. It is the duty of every member of a An-
gle Church, to hear, believe and obey the Paftor
in many things where thebeft may fail. To ex-
communicate 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
and
C 235 3
and many ages, is about the true and formal diffe-
rence between the loweft; fpe cies 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 de-
finition exprefs the fpecification of this Church re-
lation from the End, as all fuch kind of relations
mull be. It mud be a fixed aflbciation of Chriftians
O
1 236 1
£ for per fond ^refcatid Communion and ajfifiance in ho-
ly 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 ad-
ditions 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
C 237 1
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 Let-
ters.
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 Com-
munion one with another ever the more •, but on-
ly 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 Patri-
archal 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 ano-
ther. Now if to be under oneabfent General Bi-
fhop be that which fpecifyeth a fingle or particu-
lar Church, then All that called the Roman Catholick
Church is but one fingle Church, compounded of no
Churches : Or one Patriarchal or Provincial Or Na-
tional 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-
ciated for perfonal prefential Communion^hkh I have
proved that the Apoftlesby the" fpirit fettled.
£. 2 1 . 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 un-
der 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 intel-
ligent impartial Chriftians will believe them, who
underftand the Scripture and theftate of the pri-
mitive 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
C 239 1
fo confute them felves \ 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 [to every
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
1 240 3
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 cor-
rupting 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 com-
fort of thofe that want room in the Church altera-
bly, 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
E 2*1 1
$. 26. The firft degenerating of (ingle Churches
grew 1. out of the ambition of the Pallors to, ex-
tend their power as far as they could 5 2. and ouc
of a defire in the people to fee their afiemblies as
honourable for greatnefs, number, and concord as
they might v 3- and out of a conceit that one City
fhould have but one Bifhopand lb be one Govern-
ed Church.
And hereupon at Alexandria and Rome they be-
gan to have feveral fixed Chapels in the fame City
and neighbour villages, and theBifhopto fend Cu-
rate-Presbyters to them as he pleafed, yet fo that
at firft they communicated frequently in the Bi-
fhops Church. After that thefe Presbyters were
fixed and gave them the Sacraments where they
came: After that they were tyed to come to the
Bifhops Church for communion but at Eafier, Whit-
fontide, or fome great and rare feafons ; After that;
they were fo many and far off, that they were no
more obliged to come at all , or to hear or fee
the Bifhop, but only to be distantly ruled by him,
j and their Presbyters. Then many Comtrey Parifies.
gq£ Bifhops : But the City Bifhops difagreeirig with
them, long after got them down.
§. 27. Were it true that every City in the old
fenfe fhould have a Bilhop and but one, it would
follow that every Corporation or great 'town or Bo-
rough (called Market Towns) in England fhould
have one •, the word [ ** a/? j fignifying fuch of
old. And were it fb, and the Countrey Parifhes
adjoyning made Chapels and diflributed according-
ly to the feveral Towns, it would be like the old
ftate of the Church about three hundred and four
hundred and five hundred years after Chrift, and
much better than it is, though nou as it fhould
be,
§. 28. .$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 per-
fection 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
Church j Dioceftn, Provincial, Patriarchial, Nati-
onal pr Papal ( whatever it be to fome of thefe
on any other accounts ) : Nor yet that he make
any unneceffary profeflion, promife or Cove-
nant.
$. 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 to that 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 fepara-
teth ; 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 con-
trary, and to their power help each other accor-
ding 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
R 2 is*
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 cri-
minally 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 au-
dience ( 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 Reli-
gion, 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 Comman dements 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 f acred 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, de fires 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
C 246 1
$.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 fuf petted: 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 £ Chrifl s 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 Dioj co-
rns
L ^47 J
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 ac-
counted 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 men-
tal or local Communion by equals, or neigh-
bours, much differs from a Governing commanding
excommunication , forbiding other Churches as their
fubje&s to communicate with fuch on certain penal-
ties*, 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 Ma-
giftrate
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 there-
of , 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 pe-
nitent believers, and his promife to lave them ,
and his decree to condemn the ungodly, unbelie-
vers, impenitent and Hypocrites.
$. 3. This difference is commonly acknowledg-
ed 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 involunta-
ry ', 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 argu-
ment , 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
L 250]
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 excommunica-
tion 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 ap-
plying 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 fur-
ther obey you than they perceive Gods au-
thority in your words, and are convinc't in Con-
fcience 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 execu-
tive 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 com-
mandeth 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 there-
fore 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
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 of-
fice 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 endea-
vour it, but not by fin, or that which is worfe
to the Common-wealth than his Foolifhnefs is,
£. 7. 1 1. ' m The fame anfwer mutatis mutandis will
ferve to the fecond : A Heretick truly fo called
or a wicked man, or perfecutor hath radical re-
mote power to all a Princes work * 7 But he hath im-
mediate full power to no more than he can do ac-
cording 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 Capa-
city 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. I V. 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
C2 S 3 1
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 excom-
municate , when it is proved that they are wrong-
ed - 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 re-
conciled ; 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, Spi-
ritual 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 of the peo-
ple 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
4* 12. II. As to the fecond cafe, How the Ma*
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 Common-
wealth 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 wor-
th inefs.
£. 15. 4. It is as hard aqueftion : How far an
Atheift or Infidel is a rightful member oi a Common-
wealth, as how far fuch a one may be a rightful
Governour. And, 1. It is certain that as to obli-
gation 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 fundamen-
tal 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 Christi-
an 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 defer ibed is. 5. But thofe
that after fufficient inftru&ion deny and oppofe
God as God, do forfeit the protection and com-
mon 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 Com-
monwealth 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 Chri-
ftians 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 : There-
fore 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, there-
fore 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 whe-
ther 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. 1 1. Affirmatively - 7 The Chriftian Magi-
strates 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 pro-
mote 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
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§. 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 mo-
derate means if they are moderate , and by grea-
ter 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 acknow-
ledging 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. 1 1 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 .Common-
wealth 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 bet-
ter 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 (of-
fered, 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 Catechu-
mens: 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 fepar ate 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 de-
part 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.
C 26 1 1
$. 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 hurt-
ing 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 Dis-
cipline , are to be numbred either with die Promo-
ted 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 Magi-
strate mult make them Dependent on him as his go-
S j verned
C 262]
verned fubjetts •, and mult exhort them to thai
dependence on each other as is neceflary to their
mutual help and peace , and moderately urge 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 pro-
moted, praifed and maintained, with fpecial favour
and approbation.
§. 40. XVI. The meerly Tolerable ( as to
Dottrine, Charity and converfation ) ihould be de-
fended 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 Coun-
cils under him, One for Learning and Religion, an-
other 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
C 26} 1
I. The foredefcribcd necclfary parts of Chri-
ftianity and Communion, ( the Baptifmal Cove-
nant, 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 peace ablenefs.
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- ft rines 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 ap-
proved and preferred Minifters , who (hall have the
, Temple^ andpublick countenance and maintenance^
1 1 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 gather-
ed 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 tvyo peaceable
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 ad-
dition 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 pre-
vailed^ muft prevail in the judgement of the Ma-
giftrate. And yet when the fuppreffion of a hurt-
ful 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 of-
fice ;• 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 burn-
ing , 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 ex-
communicate, djepofe, . or murther Kings or tempo-
ral Lords, and abfolve their fob-
jetts from their Oaths of allegi-
ance, or force them to deftroy or
exterminate their innocent or to-
lerable 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 prefer ve
Love,
See more againft
the Magiftrates o-
verdoing in the
third Part.
C 267 1
.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 pre-
ferring 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 writ-
ten, 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 religi-
ous 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 falli-
ble, and if they trouble thofe that are in the right , they are
fcrfectttors : if ethers , yet they fli all 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 clear-
ly 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 cor-
poral 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 expe-
rience 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 Parlia-
ments. 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 Conjl amine 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 ft follow that more good will be hindered by them than
evil, and in mofi places 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
Ci 7 o3
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
C 271 1
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 bet-
ter, 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 con-
fcience to any thing unneceflary , or any thing
which they are uncapable of, but for reftraining
them from that mifchief which an erring judge-
ment 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 diver fity in Religion^ es-
pecially of Affemblies,is contrary to the unity and har-
mony 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 con-
tentious, 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 con-
cord, 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
t 2 7 2 3
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 ex-
pelled. 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 rebelli-
on when they once got fome feeming ftf ength, than
the Anabaptifts and the people called the fifth Mo-
narchy 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, de-
frayed 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
c 274 1
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 Re-
ligion is that thinketh that there are as many diffe-
rent Religion's as there are controverfies among reli-
gious 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 Autho-
rity, have lefs advantage to deceive men than the
Approved if as erroneous. $, We plead for retrain-
ing 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 Teacher s 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
fufpoft ion that none told contradiftthenij b\
wil
t 7*0
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 Chrift ians 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 cruel-
ty 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 li-
berty in Religion , that an unanimous * humble , !
T 2 able,
L 216 1
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
C 2 77 ^
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 par-
ties 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 ; ft er : 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 phrafe s as fe-
deral 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 in-
efficient 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 expo-
sitions 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 faul-
ty 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 dr Might or fpeclmen of fitch Forms as are' be-
fore 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 Appro-
ved 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 Cove-
nant, 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. 1 3.
Luk. 18. 19.
Pfal. 1 17. 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,
+ : ' into
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. 1 1. I believe that God fo loved
" the world,thathegave hisonlySonto j | 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- j- ak - 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 & 3- 21 -
"theCrofs, to ranfome 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 fervice acceptable
Mac.28.1 9,2p « 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 andglorifie us.
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 their fandifier and 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. 1 1 1.l Believe that God the Holy
Eph. 2. 20. " S p- r - 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.$. 28,29.
Mar. 25.46.
Matth. 13.
10, 1 r.
Rev. 22.
. C 2S4 1
u cd to mifcr y. And that at the end of
u this world, Chrift will come in glo-
" ry, and will raife the bodies of all
"men from death, and will judge all
cc according to their works : An<J
" that the Righteous fhall go into ever-
c< lafting life , where being perfe&ed
<L themfelves, they fhall fee God, and
u perfectly love and praife him in Joy,
"with Chrift and all the Glorified
a Church: And that the reft (hall go
ct into everlafting punifhment, where
<c their worm never dyeth and their
fire is never quenched.
cc
1 1. Confent tyd
Ve/ire.
Rom. 12. 1.
Joh.i.u, 12.
Dew. 10. 1 z.
Rom. 8. 8.
Heb. ii.Sc
12.28, 29.
Ifa. 56. 4, 5.
<^$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, Re-
deemer and San&ifier, according to
the Covenant of grace : that 1 may be
rcllgned to the will of God my Own-
er, and obey the will of God my Ru-
ler, and pleafe and reft in the Will and
Love of God my Father, the Chiefeft
End and Infinite Good : And renoun-
cing 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. 1 1 1. A Ccording to the forefaid z 1 1# 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.$. 17,18,
med up in the two Great Commands, *9-
of Loving God with all our hearts, and J ^ 5 ; I0,I2 >
our neighbours as our felves ; and in j . 1$. 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 obey ing 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. 1 8- 2c.
Mat. $.44,45.
1 Jo.3.i5,i<5.
Eph.$.3,4,$.
1 Thef. 4, 6.
Lev. 19. 11.
Pro v. i?. 5.
P&J. 15. 3-
jtfat. 19. 19.
*£» 7. 12.
.B.Proptr to
Miniflm of
tha Qejfti.
A A. 20. 20,
jo. 21. 15,163
2 Tim.4. 1,2.
i Tim. 4» 16.
fb« 3. 2, 3, 4,
<£- 4.1,3,1*.
& 1 Tim.3.4,
5A *9-
2Tim. 1.7,8,
2 Tim. 2. ft*
the end*
God, and thankful commemoration 0!
drifts Refurre&ion, and our redem-
ption : I muft if I be a fuperiour, faith
fully and holily govern my Inferiours:
and as an Inferiour I muft honour anc
obey my Parents , Magiftrates , nnc
other fuperiours In power over me,
I muft: not wrong my neighbour in
thought, word or deed 5 in his Sou!,
his Body, hisChaftity, Eftate, Right
or Propriety } but muft do him all the
good I can, and juftly give to all their
own, and do as I would be done by,
as Loving my neighbour as my felf :
According to the Decalogue, God
fpake all thefe words faying/ I am the
Lord, Urc
§.11.2. A Nd as the fpecial duty of
J\ my office as in the Sacred
Miniftry, I do Confent and Promife fin-
cerely to perform that office for the
flock over which I fhall be placed, or
whereever I am called to cxercife it;
Teaching them the doftrine of the Sa-
cred Scriptures, efpecially the grcateft
and moft neceflary parts, which 1 have
here profefled , and nothing contrary
thereto, fo far as by diligent ftudy I
can difcern it : exhorting them to live
by faith in love to God and man, and
in the joyful hope of heavenly Glory 7
in humility, felf-denial, temperance,
patience, juftice, diligence and froic-
fulnefs in all good works : To be loy-
al
£ »0
al and obedient to their fuperiours, « Tim.<5. itf,
teachable to their inftru&OTs, haters Tit , ^ , '[ ft
of finfal divifions and contentions, and , T ^ ^ x V
lovers and followers of peace : To feek 1 5 . #
firft the Kingdom of God and its righ- tot. & 5$.
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
t 233 1
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 contra-
riety 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, un-
charitable or unjuft ; From all thefe I defire to be
free.
PArticularly to approve my fidelity to my Ru-
lers, 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-
i heating: 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 de-
cree, or aflert any of thefe things which I have
hereby renounced and difdaimed , or fhall here-
after decree or aflert any of them, they err, and
lin againft God in ib doing, and are not to be be-
lieved 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 actu-
ally forborn. I will recite part of a Catalogue oJ
falfe and doubtful dangerous points , not fit to be
published by preachers.
1.
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 . proper-
ty 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 ul-
timate end.
10. That God is the firft and chief, or any pro-
ber 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
i ircumftances 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 en-
gine by phyfical motion , and doth not rule any
free agents by moral means as precepts, prohibiti-
ons, promifes, &c. in any a<fts, faving as thefe
are parts of his phy fically neceffitating motion.
1 2. 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 na-
tural 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.
.
II. Of
C ^93 3
1 1. 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 crea-
ture.
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
1 1 1. 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.
1 1. That the Body of Jefus Chrift was incorrup-
tible 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 na-
ture, 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 Scri-
ptures.
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 na-
ture 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 inter-
preted,
C ^97 1
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 in-
dited 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, ne-
ver 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 authorita-
tive propofal of the Church of Rome, that is, A
general Council fubjeft to the Pope, or called or ap-
proved 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 be-
lieve in Chrift himfelf.
1 8. That
C 298 1
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 ex-
pounded! it.
21. That the Spirit now given to Popes, Coun-
cils , 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, Infi-
dels , and all men, is this Spirit , and fufficient
Rule.
23. That men muft believe the Scripture with-
out 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 Scri-
pture 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 mid-
dle 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 for-
tuitous 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 mat-
ter and motion, and the various fhapes of matter
paufed by motion : or at leaft , nothing but
God and matter and motion , and its modal ef-
fects.
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, num-
ber 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 Govern-
ment 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 An-
gels 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 go-
vernment 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 acti-
on 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
C 301 1
fenfe or a&ion - 7 or is fwallowed up in the univer-
sal 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 con-
tinued! 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 af-
ter 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
C 302 1
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 inha-
bitant of earth, as Angels are of heaven -, and is
not capable of an higher habitation.
VII I. 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 repu-
ted 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 im-
putation, when naturally they were not fo.
5. That Orginal fin necefiitateth every fin of
omiflion or att which ever after folio weth 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 pre-
vent it.
7. That infants have no Original fin •, no guilt
of Adams fin, and no finful pravity of nature.
8. That
C 303 1
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 par-
don.
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 perfe-
ction 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 be-
lieve 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.
1 1. That God before did pardon fin without any
refpett to the future facrifice, and merit of Chrift as
mans Redeemer.
1 2. 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 actu-
al 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. •
X 4. That
I 306 3
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
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 Hea-
ven.
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 accep-
tance.
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 obe-
dience 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
C 3083
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 for-
giving 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 Righ-
teoufnefs of God in him: or that it is not the Righte-
oufnefs of God by faith in Jefus Chrifl: , which jufti-
jfieth us.
^ 4. That Chrift fuffered for his own fin, being
jg ither 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 be-
ing in their forms, or culpable guilt tranflated from
all the eled on him.
5. That all the eled were juftified from eterni-
ty, or before they were born, or while they were no
true believers, by that juftification which the Scrip-
ture 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 imputa-
tion.
1 1. 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 juftification a&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
I 310 ]
1 3. 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.
1 5 .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 ju-
ftification 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 ac-
cusation, but only the imputed righteoufnefs per-
formed 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 jufti-
fie 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
L 5 11 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 (tak-
ing 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 continu-
ation, 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 juftifi-
cation 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 ward-
er of them that diligently feek him, is no aft of
that faith which juftifieth \ as a Condition of jufti-
fication 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 par-
don 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 jo-
llification, 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 en-
tered 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 com-
munion 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 Cove-
nant.
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.
1 1. 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
iefs
L 3H J
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 out-
ward 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 delive-
ring us the real benefits of his facrifice, to be recei-
ved 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 Lai-
ty, and they be required to communicate by recei-
ving 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 God himfelf 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
L 31* J
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 Chrift ians muft be fub-
eft, as their chief Paftor.
5. That this Head, or univerfal Church Mo-
narch is the Bifhop of Rome : or elfe a general
Council.
6. That this Head or chief Ruler ( Pope, Coun-
cil 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
L 316 J
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 belie v
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<
j udge 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.
1 3 . 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
C 317 1
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 be-
come 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
L 318 J
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 infal-
libly 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 pre-
valently, 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 An-
gels , or glorified fouls , or to the Crofs or I-
mages.
1 1 . 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, in-
stead 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 or-
dination.
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 unin-
terrupted 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 ei-
ther 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
L 320 J
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 Sacra-
mental 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 dif-
fering 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
L 321 ]
3 3 . That all Oaths and Vows are to be inter-
acted 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 mat-
er 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 volun-
tary 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
t 322 2
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 al-
legiance, whenever their own worldly ends re-
quire 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.
1 8. 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 pa-
rents, 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 Chr Lilian 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
C 324 1
2. That we arc not bound to do another a great-
er 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 world-
ly 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 bor-
rowing 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.
1 5. 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 pro-
mote it.
1 7. 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.
1 8. That it is no (in to love the world, flefli and
life, better than God, Chrift, grace and glory.
1 9. That it is no fin to be dilcontent and impati-
ent 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, for-
give 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 judg-
ed 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 me-
rits may deliver fouls.
9. That the juftified fhall not live in Glory with
God and Jefus Chrift and the Angels and the tri-
umphant 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 revolu-
tion be tryed in flelhhere again.
1 2. 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 mo-
tives and our chiefeft hopes and comforts, un-
der all the fufferings of this tranfitory life , and
the expe&ation of our certain change.
This
[327]
THis or fuch a Catalogue of dangerous do-
ctrines is not to be renounced by Miniftcrs,
but to lie before the Church Rulers to tell them
what to forbid Minifters to preach, and moderate-
ly 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 offend-
ing. 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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' [4]
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 di-
vers means are of being terms of real Union and Con-
cord, 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 tem-
pter. TheSfofc^tifts prevailed in Zpicahy their num-
ber : 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 ~P afters 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 Comman-
der ', 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 per-
ms : 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 >
[6]
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 (epa-
rate 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 mate-
ria) to renounce the university of Chriftians: But to
difter from the whole Church in fbme accident or in-
tegral, is not to f eparate 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 Chri-
ftians 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 Sal-
vation. .
/. 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:
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 Sal-
vation 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, Pra-
ctice or Omiision, it is a Duty not to joyn with
such,
Seel. XXIII. 7. W hen 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 content-
ed 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. 1 1. If the Parifh Mnifier be law-
fol iy called, and the Pi f bop 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 the 0#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 be-
ing 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 un-
lawfully 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, accord-
ing 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 pari-
bus ) 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 I vlagiftrate caft true Paftors
and Churches out of his favour, and out of the Tem-
ples 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 Go-
vernment, 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 Chur-
ches 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 re-
proach opprelied' Churches and Perfbns, are feb
tical, in calling ethers Schifmaticks and Hercticfcs.
Sett. XXXVIII. 1 3. Printing, preaching or pi>
blifhing Herefos, cr any falfc dividing dochnv.
in its degree fchnmatical.
L X 3J
Sett. XXXIX. 1 4. Making ones (elf uncafahU of
Communion, and doing that which deiervcth Excom-
munication, 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. 1 7. 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 de-
ny neceilary toleration of Diflenters, and Liberty for
iiich to worfhip God in (everai places, who by una-
voidable difference of judgement in tilings tolerable,
I cannot without violence to their Confidences meet in
the fame place.
For inftance, fuppofe the Parifh-Chu relies 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 folio weth ^
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 Wor-
ship, as the Pope* hath often done. And efpecially*
when on filch Pretences they excommunicate Kings,
and raiie warres in Kingdoms, and embroil the Chri-
ftian 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 Er-
ror: 3. Envy, Malice and Bittemels.
III. The infbumentai Engines of Schifiii are, 1 . In
General, Corrupt departing from the Chriilian Sim-
plicity : 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. 1 2. Shaking the Civil peace, grieving good
: 'oilers, Teachers and People. 1 3. Cherifhing all Vice,
tid hindering all men of the comforts and benefits
of
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 inii table example: He hath pre
f ribed the j(nr terns of our Unity and Peace: H<
hath made LoVC 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, re-
venge, &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 Peo-
ples 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
[i8]
.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 plea-
sures, 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 Preach-
er 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 Evi-
dence 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 fly eth 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 in-
to 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 Pa-
tients 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
0°]
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 ano-
ther, 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 Di-
vines
L " x J
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 rea-
dier 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 funda-
mental! point of Religion, I am afraid with many it
would make it fiifpe&ed.
Sect. XII. It is alfb of great moment for the prevent-
ing 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
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 com-
mon v ill fpoken of, the beft things which he fej
5b 4 will
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 in-
jurious to none, but a fpecial favourer of the good,
and an enemy to Wickednefs, Debauchery and Ma-
lignity 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 Con-
cord, 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 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 gene-
ral 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
L x ) J
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, heap-
ing 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 pre-
tence 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 com-
mon 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 Peo-
ple, 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
\
I
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 re-
ceive the Seals of Pardon and Life.
8. To ufe more a friendly difcourfing way for con-
vincing Diffenters, than di(gracefull, pafsionate, mili-
tant 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 prefe-
rence 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.
1 1. 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 Re-
ligious Galumaiators, Whi/perers, Cenfurers and Back-
biters.
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 Con-
cord 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, than falfe 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 Here-
tic 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 pre fiding 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 King-
doms^ 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 Ana-
themas, 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 ne-
ver unite in the Roman Papacy, I prove undeniably
as foiloweth :
1 . Becaufe Chriftians will never unite in an Agree-
ment 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 doubt-
ful 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 Gene-
ral 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*
mf imples 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 '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.*
I
[3>]
fian Empire, die Greeks fcattcred throughout the
Turkiili Empire, the Empire of Mofcovie, the King-
doms of Suede?!., De?rmark, England, Scotland and Ire-
land^ 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 Mol-
davia ', Belgia, railed the Low-Count reys, with Friefland,
Embden, Geneva, &c. the Proteftant Cantons of Hel-
vetia ; thofe in Rhcetia, in Piedmont, &c. and thofe to-
lerated 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 uni-
ted 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 Lu-
ther were united in fubje£Hon to their Popes, they
muft burn all their own Church Hiftory and Coun-
cils, and make men ignorant of what is paft in for-
mer ages, before this will be believed by men that
can read Latin and Greek ; certainly they do not be-
lieve 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 Eng-
land 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 De-
cree 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 Ca-
irns 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'or Id 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 Pa-
gan Emperours, their own Writers confefs the Church
of Rome was little fet by 5 that is, it had no govern-
ing 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 Catholic k 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 ap-
proved, 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 be-
lieve that his precedence in .General Councils was a
- proof
>roofof the Popes Monarchy; yet It i prove
:. 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 Mahome-
tans 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 Rew order of ? good -works, and to be-
lieve 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 uncer-
tain 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 ne-
ver by force of Argument : And if they fhould con-
quer us alL( which is their hope and truft ) it will not
follow, that men are of their minds, becaufe they can-
not 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.
L4i J
CHAP. V.
The Vnfcerfal Church will never unite in Pa-
triarchs, 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 Po-
sterity 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.
L4* J
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
L4-? J
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 Paro-
chial 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 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 hu-
mane 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
L4TJ
^ 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 Practice I
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
?•
[47] >
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 fingle Churches,
and every Altar and Church had a Bifhop.
Sett. XIV. 6. The v try 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 Con-
cord ; 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 Expe-
rience 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 Apo flies
fetled a Bijhop without any Jubjeff fort of Presbyters in
every City and flngle Congregational Church : And
Dod:or Hammond ( Annot. in Ait. 1 1 . 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
L49J_
BiHiop could be but in one place at once, and fo with-
out 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 Congre-
gational 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 im-
probable, 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 af-
ter ? 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 Fol-
lowers 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 Govern-
ment, 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 Ex-
communication 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 pro-
nouncing 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 Preach-
ers, 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 Go-
vernment necelfary to the Unity of the Church, or fit
to be the terms of Univerfal Concord. And it is cer-
tain 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 Supe-
riority 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 con-
trary is very eafily proved • much more their inef-
ficiency.
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 Bre-
thren 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 Gene-
ral 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 eminent-
ly infpired by the Holy Ghoft.
It's true that Chrift and his Apoftles had a Govern-
ing 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 infal-
libility, 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
D d 2 more
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 Govern-
ing 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 Coun-
cils, 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 ( what-
ever 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 deter-
mine, 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 Pa-
pal Tyranny, will never let them agree, to fend their
Subjects to it : The Cafe of the Abajjines, Greeks, Ar-
menians, 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 ab fence (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 ty-
ranny, 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: notori-
ous 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 deplo-
rable enmity and confufion were cauled by the Coun-
cil 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 Ana-
thema's and Bloodlhed. Of this I fpake before ( and
often.) The Nefiorians faid,that Mary was not to be cal-
led the Mother of God, but of Chrift. The Ortho-
dox 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 God-
head 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 in-
deed : 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 , Infpi-
ration 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, Ger-
many 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 com-
manded 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 evi-
dent 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 Comman-
ders 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 ve-
hement!}
■
vehemently aflerteth it ? They know not themfelvei,'
they know no Man, that prefume to unite the Church
this way.
Sett. V 1 1 L Therefore the Popiflh numerous De-
crees 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 Scri-
ptures : 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 Ar-
ticles 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 whim-
pered, 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 controvert-
ed, 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 Fa-
thers 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 f pake 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 1 1 . 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 con-
demn 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.
Eei C H A Vi
[«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, Presby-
terians, 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 Commu-
nion orJConcord.
SeB.l. T Muft expert that the Evil Spirit which hath
X long torn the Church , and made multi-
tudes 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. 1 1. 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 Poli-
cy 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 re-
nounce all our Senfes, and the Scripture, that oft: calls
it Bread after the Confecration, i Cor. 1 1. 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 an-
other 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 Chrift urn
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. 1 1 . 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 Luther ane 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 In-
dependents 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 be-
coming 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. 1 2 : 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 ne-
ver 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 deriva-
tion, 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 ex-
ceeding 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 tole-
rably 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, con-
ferred 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 'in-
vert them,by delivery, with the. power.
3. The Peoples need of them, muft make them ca-
pable 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 con-
tent 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 cati-
ons 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 Cor-
poration or City, the King by his Charter faith, [Eve-
ry 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
Ill-]
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 in-
vert 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 Or-
daining 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 pre-
tended 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 buy-
ing 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 Necefsi-
ty, 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 Epidemi-
cal 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 perform-
ed regularly, he is K vg neverthekls by Inheritance, or
Eleclion; and he is King before his Coronation. Mar-
riage is valid before God,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 Coun-
tries the (infill courfe of Priefrsmay make this an ordi-
nary 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 Solem-
nity, 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 Au-
thorized by Letters, without any other Ordination: It
is well known that this hath of old been pra£lifed,and.
Bifhops have font fuch Letters 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 ordinari-
ly 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 de-
lay.
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 Co-
venants, Promifes, Profefsions, Subfcriptions, Vows,.
Oaths, or Practices, without which they will not Or-
dain.
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 Ma-
gistrate, 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 Prote-
ftants 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 be-
ing but in the Accidents of the Office, and the King be-
ing Governor of the Church, as far as the Sword is to
govern, and (pecially the determiner of meer Accidents
and Circumflances^ circa facr a , 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 Of-
fice 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 defer ibe : 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
own Jpecies ', 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 Of-
fice.
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 Im-
perfections.
I V. Thole that at prefent arc called Ncmconformijis
in England, who • were (about 2 coo Ejected and Si-
lenced, 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 Liber-
ties 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
F f 3 or
[86]
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 Na-
tional Synod (chofenby the Parliament j) of which
the Catalogue in their Ordinance (heweth us, that di-
vefs Bilhops were, by the Parliament, chofen Mem-
bers. 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 Ordi-
nation by Tmpofition of Hands, they fiippofed that it
was as valid to authorize them,as the A6ts before-men-
tioned of fome ancient Bifhops, who ordained abfent
Men. And the main Body of the late Eje&ed Mini-
fters ( 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 Formali-
ty, fubmitted to Diocefane Ordination, when the Dio-
cefanes 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 Appro-
bation.
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, ho-
ly, 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 Or-
dination, 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
1 7 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
C 8 8 ]
Gods Inftitution,no nor any thing of Mans command-
ing, 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 Ca-
non 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 Sacra-
ments with the Pariih Churches and Conform ifts,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 them-
selves 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 ac-
cepted.
1 o. But it is true withall, that many of the Com-
mon 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 f infill, 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 Of-
fice 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 irratio-
nal, 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 lit-
tle 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 Apo files , 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
Presby ter* 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. 1 1 . & 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 ano-
ther, 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 So-
vereign 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 be-
tween 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.
[94]
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 Natio-
nal. 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 differen-
ces. .
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 beg-
ging 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 V articular 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 Ortho-
dox, 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 unlavful thing is in
' f 9«]
the Nonconformijls, as necejfary to their Minijlry or Com-
munion ', which will as much fatisfie them, as if he had
told them, 77^ Lying, Perjury, Covenanting deliberate-
ly 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 unin-
terrupted Succefsion of Canonical Ordination , by Bi-
fhops 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 Re-
formed Churches, that have no Dioceiancs ?
1 1. Whether he abufe not Gods Word and Chur-
ches, in feigning all fuch Reformed Churches,to live in.
the Sin againft the Holy Ghoft, for ferving God with-
out 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 bapti-
zed ? 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?
1 1 . He prefumeth to iky, That God is obliged to make
good the Sacraments of thoje that have but a preftr,
cus - , feem'mg to have Epifcopal 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 ?
1 1. 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 Sacra-
ments ?
14. If Baptifm give the firft fancHfying Grace,then
"hone but >ns are to \ 2 baptized* and that,
... els, or wicked men.
15. It
I
[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
1 6. The Sacraments are to Chriftlanity, what So-
lemn 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 ivere your 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 bap-
tize, or give the Lords Supper, but on condition I
we profefs fbme falfhood, 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
2 1 . What if a thoufand I
; and think, that the things impaled as
mental Communion , .are : it be
[ioo]
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 ?
1 3, 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 Clave s , 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 confi-
dence, but often baifled ( as by Voetim againft Janfc-
nim aforeSaid.)
26. Nay, the Papifts themselves • are far more mo-
derate 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 ?
a 8. A Minifter juftly ordained, and unjuftly fue-
led, or filenccd by a B'ihop, hath more authority
?nts are not Nullities by
fixe Rcmanijls, Cohfeflidn.
19. m
i
1 1C
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, va-
lidly 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 be-
ginning of Queen Elizabeths Reign, till the Pope for-
bad them.
1. The Church of England never renounced Com-
munion with the Reformed Churches , which he re-
ripunceth.
3. A particular Church is no Standard of Religi-
on : 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 nar-
row is his Communion, and into how (mall a number
.hath he reduced the Univerfal Church ? If neither Pa-
pifts, nor any Churches that haye not Ordina-
tion 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 Un-
church, 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 Un-
church 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 Reform-
ed 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.
■ L IC 4J
CHAP. X.
None of thefe terms will unite a National
Church, or any J^ociated Churches \ nor
iv ell 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 di-
viding 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 pre vaileth, than the Uni-
verfal 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 ty-
ping over one another,or patenting or defiling
jr, or turn it into an Engine of Rents
and Schiim, by making it neceflary to their commu-
nion, 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
6 §in.
§ 1 1 1. 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 Forbear-
ing 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
i 10 7 3
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 fa-
mous 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 Au-
thors of it can well bear. But wtfdom ts juftified of
all her children*
CHAP. XI.
The Severity a^d Force of Magiflrates , de-
nying 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. ) Nei-
ther 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 qui-
etly 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 con-
scious 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 Magi-
strate 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 of-
fended 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
[ ic 9
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 Er-
ror?- ( 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, ban ifhed them, or kept them e . And
I
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 lau-
dable Subiecb ? And fuch being capable ftill of Pre-
ferment, 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 Re-
ligion 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 n ill 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 know eth not that abufied Reafcn is the pre-
tence 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, which fbme 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 1 1. 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, Li-
turgies, 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 Pa-
yors 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 w ill 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.
§ 1 1. Indeed no man ought to be Excommunicated
other-
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 com-
municate 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 Judg-
ment 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.
§ I V. 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 Gene-
ral 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 conquer Chri-
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 Hea-
ven, ib that he that is taken in or fhut out,may feem to
the Chriftian judgment of probability to be taken in-
to, 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 tole-
rable 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 kneel-
ing at the Sacraments, or for not fubmitting to unne-
ceflary Impofitions, or for holding fiich Things unlaw-
ful, or fiich like.This way will never heal our breaches,
or unke the Churches.
Hh % CHAP.
pitfff]
• • • '
C HAP. XI II.
Atiy One Vnlawjad\ Uncertain Ttoctrine,
Oath, Covcnav: y ^ofetjJon
Tract ice, fo twpcfeJ as necejfary to Com-
munion, will be a,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
§ I V. 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
Over burf slate* ^^juj 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. )
§ 1 1 1. 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.
§ I V. Nor is the Papal Do£lrine true or tole-
rable, That Priefts^nelyare for mens Souls, and Prin-
ces 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 well-
doing 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 li-
centious 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 ap-
pointed 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 ft udioufly 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.
1 1. 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 propa-
gate: 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 Conten-
tion 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.
imong Clergymen and People, that are apt to takeoc-
afion from Religion, to abufe and calumniate one ano-
ier. 14* Yet
["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.
1 5*. 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 Par-
don 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.
1 7. 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 Sup-
per, 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 Inconve-
niences, As, £ Then every Taftor may deny Men Sacra-
ments. ~]
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 conf lilting. 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 nei-
ther 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 6 co, 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 be-
fore 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. Cy-
prian 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 Reli-
gion 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 Judicature jvhofe
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 free-
dom 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 Ap-
proved or Tolerated Church, keeping the Laws of Loy-
alty 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 , af-
ter 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 com-
pelled.
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 con-
tented 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 re-
viling, 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 impa-
tient 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; 1 674, 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 repre-
sented 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 heard ufed
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
I i took
took the Holy Ghoft to be God ) whether the Perfm m
as well as the Usenet of the Holy Ghoft, be every-
where ? Doth not the Scripture fay, That the Holy Sp-
rit dweller h in Believers ? Rom. 8. 1 1. i Cor. 3. 16*
fL Tim. 1 . 1 4, &c. And God dwelleth in zts^ 1 Joh. 4.
1 x. 1 jy 1 6. 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 Religion - y 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 Re-
ligion.
Next to the thought of the Heathen and Apoftate
Nations cafe, ic is one oi rlv. Gddcft to me, that Ru-
lers and People that have too little ftuqicd (uch mat-
ters, 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 Re-
ligion 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 endea-
voured to deftroy Love and Peace, and infect the Land
with Malice and Cruelty.
§ X 1 1. The Reman Do&rine and Laws for ex-
terminating, and burning Hereticks, is the top ana per-
fection of this hypocritical wickedneis, which murder-
eth Gods Servants, and depopulateth Countries^on pre-
tence 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 de-
cree their Depofition, which decreed their Subjc&s ex-
termination [Later an, fub Innoc. 3. ) what can be
more contrary to Nature ? to Humane Intereft ? or to
I i 2 . the
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 pro-
fanely 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.
§ X I V. 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 ex-
perienced 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, be-
fore 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,
I i ^ CHA P.
G*34 3
CHAP. XV.
The Catholic k 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 work-
ing 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 be-
tween 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 ha-
ving 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 de-
liberately 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 up-
on : 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 .
1^1
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 Chri-
stian, and more meet to be a Bifliop, than Synefots was
before he believed the Refurre&ion, or Neffarws be-
fore 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.
[i37]
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 an-
other ; 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 ven-
ture 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 ap-
proved as infallible. By all wjiich, and much more,it
is evident, That (ublcribing wholly to any Commenta-
ry, 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. 1 1 L 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 I V. Nay, thofe particular Expofitions which
General Councils (the Pretenders to deciding judg-
ment ) have made, are not to be fubferibed as infal-
lible , 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 infli-
tuted 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 ac-
counted
counted Chriftians having right to Christian Commu-
nion, till their Profeffion be validly difproved by an I
inconfiftent Profeffion or Con verfation ; 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 Deca-
logue, 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 Judg-
ment.
I I. 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 Com-
munion 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 fir fi Elector s^x. lcaft fb far as to have zfree consent-
ing or difj'enting power ; and they be not forced to truft
their Souls with any man as a Paftor againft their Con-
ferences-: 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 be-
lieve 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 Com-
municate.
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
proper tionably 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 li-
cenced ) have prote&ion and peace in the publick exer-
cife of their Miniftery , though not Approbation and
Maintenance.
1 1 1. 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 Scri-
pture s, fo far as by diligent fiudy they are able to under-
stand them ', ' and more particularly of the Chrifiian
Religion (ummarily contained in the Sacramental Cove-
nant, 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 Ex-
ample 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 Uni-
formity, 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 Cata-
logue 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 congru-
ous 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, Sub-
scription orPromile be required of any,as necellary to
Miniftery or Communion,which may become dividing
Snares and Engines : But only that where Papal Tyran-
nies, 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 Pa-
pacy, 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 Ca-
lumnies againft each other , to be publifhed or
printed.
§ 1 1 1. 1. Particular Churches and their Paftors
fhould be fo far AJjociated, ac is neceffary to their mu-
tual 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 tyran-
nize ; 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.
§ I V. 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.
fl
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