The difference between the power of magistrates and church-pastors and the Roman kingdom & magistracy under the name of a church & church-government usurped by the Pope, or liberally given him by popish princes opened by Richard Baxter.

The Churches and the Magistrates Power stated in matters of Religion; In an hundred Propositions, which al∣most all sober Protestant Teach∣ers are agreed in. A Reconciliation of the sober Episcopal, Presbyterians, Independents and Erastians.

To my very Learned, sincere and worthy Friend Lu∣dovicus Molinaeus Dr. of Physick (The Author of many Treatises on this subject.)

Dear Sir,

UPON the perusal of your Writings which you sent me, the love of the Church, and of Truth and Peace and you, doth command me to tell you as followeth;

1. That I make no question, but that the Pride of the Clergy (with their Co∣vetousness) hath for above twelve hundred years been a greater plague to the Churches throughout the Christian world, than all the cruelties of the Laity: And that the sensless forgetting the matter and manner of Christs decision of his Apostles Controversie, Which of them should be the greatest, hath divided the East and West, and corrupted and kept down Religion; whilest that the lives of the Prelates have perswaded the observers, that they still took it for a

more important Question, Which of them should be the great∣est? than, Whether they or their people should be saved. And it hath ever been a matter of easie remarque, that there have been seldom any dangerous Schisms on one side, or any cruel Persecutions on the other side, which the Clergy have not been the principal causes of: And that the Laity would be more quiet, if the Clergy did not delude them, or exasperate them; And that even the more mistaken and violent sort of Magistrates, would have some moderation in their Persecutions, if the Clergy did not make them be∣lieve, that a burning killing Zeal is the mark of a good Christian, and is the same that in Tit. 2. 14. is called a zeal of good works; and that to destroy the bodies of men truly fear∣ing God, is the way to save their own souls, or their Do∣minions at least; when indeed, the zeal of Christs com∣manding, is a zealous Love to one another, and a zealous doing good to others, and the Devilish zeal (as St. James distinguisheth it, James 2. 15, 16, 17.) is an envious, ha∣ting, hurting zeal.

2. That in all this the Laity are not innocent, but must thank themselves for the evil that befalleth them; and that on two notable accounts: 1. Because they have ordi∣narily the choosing of the dignified and beneficed Churchmen, and they have but such as they choose themselves: They think it is their wisdom as well as piety, to make the Ho∣nour and Profit so great, as shall be a very strong bait to Pride and Covetousness: And when they have so done, the Proudest and most Covetous will certainly be the Seekers; and that with as much craft and diligence, as an ambitious mind can use their parts to: And he that seeketh (by him∣self and friends) is likest to find: And the more humble and heavenly any one is, and consequently most honest, and fit to be a Pastor of the Church, the further he will be from the Seekers way! So that except it be where the world hath Rulers so wise and strangely pious, as to seek out the wor∣thy who seek not for themselves, its easie to prognosticate what kind of Pastors the Church will have: And verily they that choose them, are the unfittest to complain of them. Whereas if the Churches maintenance were such,

as might but prevent the discouragements of such as seek the Ministry for the works sake and for the love of souls, that so Students might not make it a Trade for wealth, but a self-denying dedication of themselves to God, the Churches would be accordingly provided; And they that intend the saving of souls, would be the Candidates, (by their own and their Parents dedication) as now they that intend a Trade to live and serve the flesh by (in an honourable way) are too great a part of them. Or men might be further re∣warded ex post facto for their Merits, without being tempt∣ed to study principally for that reward. And if we will needs have carnal men, let us not wonder if they live car∣nally. And if the carnal mind be enmity to God, and neither is nor can be subject to his Law, Rom. 8. 6, 7. we may ea∣sily prognosticate how Christs enemies will do his work, and guide his Church, and whether their wills and wayes will be such as the conscionable can conform to.

3. And the Laity are unexcusable, because it is they (in all those Countreys where Popery and Church-tyranny pre∣vaileth) who put their Sword into the Clergies hands, and give away their own authority, and set up men to vie with them, and to overtop them: of which more anon.

3. I grant you also, that in all such Countreys as afore∣said (where Popery and Church-tyranny prevaileth) the name of Ecclesiastical Courts and Discipline, is applyed to that mungrel power, which is neither Fish nor Flesh; and that the true Spiritual Power set up by Christ, is corrupted and turned into a secular thing, or by confusion, a third sort arisen out of both. And that Popish Princes are woful∣ly abused by this deceit: while that the reverence of the name of the Church and Church-Government, doth perswade them to ruine the Church indeed, and to set up their Subjects to be the Governours of themselves, and to give away their own power to their servants, and then to stoop to the power which they have given.

4. And I grant you, that all this mischief would much be cured, if Magistrates would keep the Sword to them∣selves, and use it only according to the judgement of their proper Courts; and would leave the Power of the Church

Keyes to the Pastors, & valeant quantum valere possunt; and let it be thought penalty enough for an excommuni∣cate person qua talis to be excommunicate: And not to take him to be a penitent, or worthy of the Communion of the Church, that had rather be there than in a Gaol. There be wiser wayes of bringing men to Repentance and to the Communion of the Church, than by saying [Choose this or the Goal: You are worthy to be in the Church, if you had but rather be in it than in a Prison.] Christ said, [Forsake all, or ye cannot be my Disciples;] And some say, [Be Christs Disciples, or forsake all: The Church will re∣ceive you, if you will but accept her communion rather than imprisonment or beggary.] A kind Church indeed! of which more anon.

5. But notwithstanding all these concessions, I must fur∣ther tell you, that it is the Pastors of the Churches that must keep up the interest of Christianity in the world; and that as the bad ones are the greatest plagues, so the good ones are the greatest blessings of the earth; even the salt and lights of the world: And none but the enemies of Christ are their enemies, (as such.) And as the Ministry hath grown better or worse, so hath Christianity either risen or fallen, in all times and places of the Church on earth. (Of which see Two Sheets which I have written for the Ministery, against the Seekers and Malignants long ago.)

6. And though the Carnal Clergy afore described, de∣serve all the invectives in your Books, and their Usurpati∣ons, and turning Church Discipline into a secular thing, do call aloud for a just detection and rebuke, and it would be the happiness of the world, if the eyes of all Christian Princes and Rulers, were opened in this point; yet I must tell you, that I believe most sober, pious Protestant Divines are really agreed in the main things that you desire and intend; And that both you and some of your adversaries both do amiss, to make the difference seem wider than in∣deed it is: And that making Verbal differences seem real, and small ones seem great, is an ill employment; when a few distinctions and clearer explications, would make both

sides see, that they are almost of one mind.

Therefore all that I shall do in this business is, to lay down my own judgement, and I think the judgement of all the pious and sober part, of the Episcopal, Presbyterian, Independents and Erastians (or Politicians) in certain brief Propositions, which shall carry their own evidence past all contradiction of Learned and Considerate Christians.

Prop. 1. THe work of the Gospel-Ministry is not a work of meer Charity and Liberty, but an Of∣fice-work: Authority, Reason and Love, are its principles, Matth. 28. 19, 20. Titus 1. 5. Acts 14. 23.

2. This Office is instituted by Christ himself, and by the Holy Ghost, Ibid. Acts 20. 28, &c.

3▪ It was instituted for great and necessary ends, that the Ministry might be Christs Agents, Messengers, S••eward••, &c. for the furthering the affairs of his Spiritu••l Kingdom, and mens salvation in the world, 1 Cor. 4. 1, 2. 1 Tim. 3. 1, 2, 3, &c. Acts 20. 28. 1 Thess. 5. 12, 13. ••••b. 13. 17.

4. It was first put into the hands of Apostles ch••s••n by Christ himself; who were to be the Gatherers, Edifiers ••nd Guides of his Church, and to be its foundation built on Christ, and the transmitters of the Gospel, and a stated Ministry to the following Ages.

5. Though the extraordinary part of their work ceased with them, the ordinary part continueth after them, with a Ministry which is to continue to the end of the world Eph. 4. 11, &c.

6. This Office was in time before a Christian Magistrate, and must be the same where there is any such, and where there is none, Matth. 28. 20. Eph. 4. 12, 14, 16, &c.

7. It consisteth in an Authority conjunct with an Obliga∣tion to do their proper work.

8. This Ministerial Office is subordinate to Christ in the three parts of his Office, Prophetical, Priestly, Kingly (as they are commonly distinguished) or, in Teaching, Wor∣shipping God, and Governing his flocks, John 20. 21. Matth. 28. 19, 20. 1 Cor. 4. 1, 2. 1 Tim. 3. 2, 3, &c. & 5. 17. Acts 6. 4.

9. It is essential to the Office to have all these in Divine Authority, but not in Exercise, nor in the Civil Liberty of exercising them (which may be hindered) Acts 5. 18, &c.

10. The Office is to be judged of by Gods Institution, and not by the Ordainers wills intention, or contrary expres∣sions; if the essence of the Office be delivered in general words.

11. Christ made these Officers the Key-bearers of his Churches, that is, the Rulers or Guides, who have authority under him over Church communion, to judge what mem∣bers shall be taken in, and who shall be put out, Mat. 16. 19. Heb. 13. 17, 24. 1 Thess. 5. 12, 13.

12. The first and great act of this Key-bearing power (never denyed them from Christs time to this day) is the power of Baptizing and of judging who shall be admitted by Baptism into the Church or number of visible Christians, Mat. 28. 19, 20. Acts 2. 41. & 8. 12, 13, 38.

13. This power is not arbitrary but Ministerial, regulated by Christs universal Laws; which describeth every mans Title to admittance; which is [his own (or Parents if an Infants) understanding, voluntary, serious Profession of Con∣sent to the Baptismal Covenant.] Acts 2. 38. & 8. 12. & 10. 47, 48. M••r. 16. 16. Matth. 28. 20.

14. If one Minister refuse such Consenters, others must admit him: And if many should agree utterly to tyrannize, both Magistrates by just Laws may correct them, and the people desert them, for better Guides: 1 Kings 2. 27. 2 John 10, 11. Mat. 7. 15. & 16. 6.

15. The Churches Communion and Sacraments are not to be common to all the world. Otherwise the Church were no Church, as consisting of Heathens, Infidels and all, that would come even purposely to pollute and scorn the holy Myste∣ries, 1 Cor. 10. 16. 2 Cor. 6. 14. Acts 2. 47, &c.

16. It is necessary therefore that some men be the Judges who are fit, and who shall be admitted. Else there can be no difference. Of this see my Treatise of Confirmation.

17. Every man is not to be the sole publick Judge for himself: For then there would be still no difference, nor the Mysteries kept from common scorns.

18. The Magistrate is not made the first and proper Judge: For then he must make a Calling of it, and attend upon this very thing, to try the baptized and the admitted▪ which is no small work. For he that judgeth, must first try the Case, and that with the diligence which the weight of it requireth, Acts 8. 37.

19. The People are not to be the ordinary Judges: for else they must all leave their Callings to attend baptizings, and such works as th••se; and must do that which most of them are unfit to do: And Christ hath put all out of doubt, by putting the Keys into the Pastors hands, and commanding their study and attending to this work, and calling them the Rulers, Guides, Pastors, Fathers, Stewards, Overseers &c. and commanding the people to obey them with submission; and telling (not the people or Magi∣strates) but the Pastors of the great and dreadful account that they must give, Heb. 13. 17. Matth. 24. 45, 46, 47. 1 Cor. 4. 1, 2. 2 Tim. 4. 1, 2. & 1 Tim. 4. 15, 16.

20. He that will lay this work upon people or Magi∣strates, is their cruel enemy; and brings on them a most heavy burden, and consequently makes it their duty to prepare and study for it, and to avoid all other business that hindereth it, and would lay them under the terrors of a most tremendous reckoning unto God.

21. Seeing it is a trust that must be committed to some or other, common reason tells us, that it is better in their hands that Christ hath put it in by Office, and who spend their lives in preparation for it, than in theirs that neither have the preparations nor the Office, 1 Cor. 9. 16. & 2 Cor. 5. 19, 20. 1 Cor. 4. 1, 2.

22. It is the great end of Christs coming into the world to destroy the works of the Devil, and to purifie to himself a peculiar people zealous of good works, and to save his people from their sins, and to vindicate the Holiness of God: And the world is so apt to judge of Christs doctrine by his followers, that the Holiness and Concord of Christians is one of Christs great appointed means, for his own and his Fathers glory in the world: That as Gods greatness shineth forth in the frame of nature, so might his Holiness in the

Church: And the Enemies of Holiness and condemned by their Creed, when they profess to believe the Holy Catho∣lick Church, and the Communion of Saints. And Rome it self doth own the name and pretence of Holiness.

23. Travellers well know, that the great hinderance of the Conversion of Infidels and Heathens, Turks, Persians, Indians, Tartarians, &c. is the wicked lives of the profes∣sed Christians that are next them; when they see that Christians are more false, and cruel, and drunken, and beast∣ly, and divided, &c. than themselves.

24. Those therefore that would have the Church lye common (without Christs Discipline) to all the most prophane and wicked that will come in, and have commu∣nion with it, are indeed Antichristian, even open enemies to the Church, to holiness, and to the saving of the Infidel and Heathen world, 1 Cor. 5. 6, 11, 12, 13. 1 Pet. 2. 9. Tit. 2. 14.

25. The Devil hath fought in all Ages as subtilly and di∣ligently against the holy Discipline of Christ, as against the Christian Doctrine.

26. True Discipline doth so wonderfully displease the guilty, and lose mens love, and especially the Richer sort, and all mens carnal interest and nature inclineth them so much to man-pleasing and flattery, that Ministers have abundance more need to be driven to the exercise of Disci∣pline, than restrained from it; except it be the corrupt and carnal Discipline which the Popish and tyrannizing Clergy do exercise, where the Magistrate himself upholdeth them in Grandure, and lendeth them his Sword. Let Disci∣pline be but such as Christ appointed, and stand of it self, and then it is but few that will have any more cause, to be restrained from it, than from too much preaching: Though still I yield, that there must be limits for the wilful and the indiscr••et, 1 Cor. 5. 3 John 9.

27. The true Discipline of Christ hath been acknowledged to be his Ordinance, in all the Churches almost in the world, since the Apostles dayes till now; save that (as you open it) since Constantines time it hath been much cor∣rupted by the mixture of the secular force, and the Em∣perours

lending his Church-power to the Bishops and Coun∣cils.

28. Government hath two parts: Antecedent to mens facts, which is Legislation; and Consequent, which is Judge∣ment and Execution. Christ is the only Lawgiver of Uni∣versal Laws to the universal Church; and the Author of his own Doctrine, and the substantials of his Worship: But yet there are many undetermined circumstances, which may and must be antecedently determined, some by each Pastor; some by a consent of Pastors, and some by Magi∣strates (if they please). I will name you twenty lately named elsewhere; 1. What day (besides the Lords day) and what hour, the Church shall meet. 2. How long the Prayers, Reading and Sermons shall be. 3. When and how often publick Fasts and Thanksgivings be. 4. What place the Church shall meet in. 5. Of the Form, Ornaments, Seats, &c. of the Temples. 6. The place and form of the Pulpit. 7. The subject of the present Sermon, and the Chapter to be read. 8. The Method of the Sermon. 9. The Words of Sermons and Prayers. 10. Of using or not using Books and Sermon Notes for memory. 11. What Translation of Scripture to use. 12. And what Version and Meeter of the Psalms. 13. And what Tune to sing in. 14. What form of Catechism to use. 15. Of decent Habits, especially in publick Worship. 16. By what professing sign to testifie our consent to the Churches Confession of faith: Whether by speaking, or lifting up the hand, or standing up. 17. Of decent Gestures in the acts of publick Worship. 18. Of Font, Table, Cups, Cloathes, and other Utensils. 19. Making new Officers for these actions circa sacra, as Door-keepers, Clarks, Churchwardens, &c. 20. Judging when any private man shall speak in the Church, and when he shall be silent, and such other Orders necessary to peace and Edification, 1 Cor. 14. 28, 29. 33. 26, 40.

29. Most of these should be left to every Pastors judge∣ment; some may be determined by the Magistrate; but yet some are fittest for the Concordant determination of Con∣sociated Churches, in a Synod, or by consent. But none of them by any neighbour Pastor (that like the Pope) usurp∣eth

authority over other Churches. Nor should any stand∣ing Laws at all, be made of such things where there is no need; especially where the case is mutable, and it belongeth to the Pastors function to determine it, as occasion serveth. 2 Tim. 2. 15. Mat. 24. 45.

30. Whether these Antecedent Determinations of Concor∣dant Pastors in a Synod, shall be called Laws, or Canons, or Decrees, is but lis de nomine: And also whether this power be called Legislative, or Jurisdiction. And who will trou∣ble the Church unnecessarily about words and names? But yet I think they may be best called Canons or Agreements: And I wish that high Titles be laid aside, lest it encourage the usurping Spirit, that aspireth after too high things.

31. Grotius de Imperi•• summarum potestatum circa sacra hath said so much and so well of all this Controversie, that it is a shame to us all that we need any more, and a shame to me to trouble the world after him, with Writings on that subject, so far less useful; and to any one, to cloud that which he hath clearly and judiciously stated; were it not that renewed occasions require it.

32. Pastors have not only the charge of right ordering the Assemblies, but also of helping and overseeing all the individuals of their charge; And to help them in the perso∣nal application of the Scriptures to themselves, and to re∣solve their particular Doubts and Cases of Conscience; and to reprove, admonish and comfort the individuals as there is need. As a Physicion is not only to read a Physick Le∣cture to his Hospital, but to Govern each Patient in order to his Cure.

33. Ordination is & rei & ordinis gratia an act of Of∣fice, by which the Ministerial Office and Power is Ministe∣rially delivered by way of Investiture and Solemnization, as a house is delivered by a Key, and a parcel of Land by a Turf and Twig, by the hand of a Servant appointed there∣unto. Or as our Church state is delivered to us by Bap∣tism by the like investiture. Though yet it is God directly, who giveth the Power, and that secondarily by his servant thus investeth us in it; though not without the previous Call which is necessary thereunto.

34. Ordination is not an idle Ceremony which the Or∣dainer must perform upon the judgement of others (Prince or people) without his own cognizance of the person, or against his Conscience: But he that must ordain, must first judge the person fit to be ordained; and therefore must al∣so try his fitness, 1 Tim. 5. 22.

35. So much of the Antecedent power of the Mini∣stry▪ in which it is to be noted, that Ordination and Bap∣tism are efficient acts, like Generation in nature, under God the first efficient, as ex Quo omnia, and as they are ordinis gratia, are the beginning of Government also. And Go∣vernment is an Ordering act, as under God the supream Go∣vernour, ut per Quem omnia. And Sacramental entertain∣ment with Christs body and blood in Church Communion, is Actus Am••ris, a final act, of friendship, under God as the final Cause, ad Quem omnia.

36. The subsequent part of the Pastoral Government, is by using the members of the Church in the exercise of the Pastoral Office, according to their several deserts: which is by a General, and particular application of the Word of God to their Consciences, and guiding them in circum∣stances, and judging of actions and persons according to that Word, in order to the good of souls, and the preser∣vation of the Church and truth, Acts 20. 28. Heb. 13. 17.

37. When the whole Church falleth into notorious sin, the Pastors must reprove them, and call them to repentance: And if they apostatize forsake them, as ceasing to be a Church.

38. When a single member falleth into notorious scandal, the Pastor must admonish him, and call him to repentance: and if he remain impenit••nt and obstinate after due admo∣nition, and publick exhortation and patience, he must [as Christs Steward of his Word and Family, pronounce him a person unfit for Church communion, and require or command him in the name of Christ to forbear it, and the Church to forbear his communion, declaring him also un∣pardoned by Christ till he rep••nt, and binding him over to his judgement.] So that Excommunication is a Sen∣tence of the person as uncapable of Church communion

according to Christs Laws, and a fore-judging him as un∣pardoned and condemnable by Christs judgement, unless he repent, and a command to the sinner to forbear the com∣munion and priviledges of the Church, and to the Church to avoid him, 1 Cor. 5. Titus 3. 10, &c.

39. If the sinner repent, the Pastor is Christs Officer, in his name to pronounce him pardoned, if his repentance be sincere; and the Guide of the Church to require them to re∣ceive him again into their communion, 2 Cor. 2. 7, 10, 11. Gal. 6 1, 2, 3.

40. Because Magistrates and people (as aforesaid) can∣not attend so great a work as this, without the neglect of their particular Callings, and are not to be supposed so ••it as the Pastor, and because God hath made it the work of his Office, the people are to rest in his judgement about the fitness and Title of those that have the publick Church communion with them, (though they are the Judges and Choosers of their Domestick and private familiars:) And they must not separate from them that are thus regularly admitted.

41. Yet when the Pastors by mal-administration, give them just cause, the flock may seek their due remedy: of which more anon.

42. This power is essentially in the Ministerial Office; and therefore is in every single Pastor, and not only in some few, or in the abler sort, or only in a Synod, Mat. 16. 19.

43. When a Church hath but one Pastor he must exercise it alone (with due consideration and advice.) But when a Church hath many Pastors, they must exercise it (and all Church guidance) in a way of Concord, and avoid all dis∣sentions among themselves, Ephes. 4. 3, 4, 5. 1 Cor. 1. 10. John 17. 21, 22.

44. Therefore in such a case a particular Pastor may be obliged oft to suspend some such acts, because the Major Vote of his Syn-Presbyters are against it; Not that they are his Governours for the Majority of Vote, but because the Laws of Concord require the Minor part to submit to the Major.

45. The same is the reason why in Elections, Consents

and other acts belonging to the flock, the Major Vote should carry it in things lawful; not because the people have any true Church Government; but because they are ob∣liged to Unity and Concord; And in that case, the Law of Nature calleth the Minor part to submit to the Major, lest there never should be any Concord had.

46. And the same is the reason why in Synods and Coun∣cils, the Major Vote of the Bishops must prevail, in lawful things not forbidden of God.

47. If any Pastor in the world pragmatically thrust him∣self into another mans charge, and pretend himself to be the Ruler of his neighbour Churches and Pastors, and at∣tempt to exercise authority over them, he is to be slight∣ed as an Usurper, and a disturber of the order and peace of the Churches of Christ, 3 John 9, 10.

48. Yet every Pastor is an Officer and Minister of Christ (as to the unconverted world to call them, so) to the uni∣versal Church to exercise his Office in it where ever he hath an orderly call! And if he teach, or administer Sacra∣ments or Discipline, upon such a particular call, in a neigh∣bour Church pro tempore, he doth it as an Officer of Christ (and their Pastor pro tempore) and not as a Lay-man: As a licensed Physicion medicateth another Physicion, or ano∣thers Hospital, when called to it, not only as a neighbour that is unlicensed, but as a licensed Physicion. So Timothy, Ap••llo, Silas, and others did.

49. Therefore neighbour Pastors must have so much care of other Churches as to admonish them against the infection of any Heresie or Scandal, which they see them in apparent danger of; whether by heretical wicked Pastors, or others.

50 All neighbour Churches capable of correspondence, are bound to hold a special concord among themselves, for the advantage of the Gospel by their Unity, or for the con∣version of the Infidel world, and for the preservation of the several Churches from danger, by Heresie or discord, Acts 15. John 17. 21, 22. Eph. 4. 3, 6.

51. He that is excommunicated justly in one Church should not be received by the rest till he repent: Therefore the neighbour Churches may do well, to acquaint each other

whom they have excommunicated, when there is cause.

52. This correspondence is to be kept by Messengers, Let∣ters, or Synods.

53. Whether such Synods be stated, or occasional, and whether the President shall be still the same or changed, with such other circumstances, are things not determined in Scripture, but left to the determination of humane prudence, as the case shall require, for the end intended.

54. Though the Major part in these Synods, be not the proper Governours of the Minor, yet the Pastors there as∣sembled are still the Governours of the flocks, and they are also bound to Concord in things lawful among themselves. Therefore their Decrees about such things, are Obligatory to the People ratione authoritatis, and they are obligatory to one another (I mean the Pastors) ratione concordiae: And this is the true state of the binding power of Synods.

55. Though the usual phrase of [binding the Consci∣ence] be unapt, (Conscience being an act of science; and it is not to know that by the obligation now in question we are bound to primarily) yet as to the sense intended, it is certain, that the Commands of Parents, Magistrates and Pastors, in their proper places, do all truly bind the soul, or will, or man, or as they say, the Conscience; But it is only by a secondary obligation, from a derived power; as God bindeth it by a primary obligation by the primitive power. He that hath no power of obliging, hath no power of Governing. And he that obligeth not the soul and will, obligeth not the man at all, by any Moral obligation: The body alone or immediately is bound by Cords and Chains, but not by Commands and Laws: He that may not bind the soul by a Command, hath no commanding authority, Col. 3. 20, 22. Eph. 6. 1. Tit. 3. 1. Heb. 13 17, 24. & 11. 8.

56. Therefore the distinction of Internal and External Government, and of the forum interius & exterius, need∣eth better explication, than is used by most; or else it will be worse than useless. The true difference of the Govern∣ment Civil and Ecclesiastical is to be fetcht, ab objecto, & fine proximo & modo regendi. But as it meaneth that which

is In••rinsecal or Extrinsecal to the Pastoral Office, it is of great use. And as it differenceth Government by the Sword, from that which worketh only on the mind.

57. The same God who instituted the Office of the Ma∣gistrate, did also immediately institute the Office of the Mi∣nistry: And therefore as to the Foundation they are co∣ordinate, and neither of them derived from the possessors of the other.

58 As to the Work and End, the Magistrates work and the Ministers have each a preheminency in their own kinds.

59. Magistrates, Ministers and Parents may all command the same thing, and all their Commands be obligatory; As to learn a Cat••chisme, to observe the Lords Day, &c.

60. It is not lawful for Pastors to Excommunicate either Kings, or their chief Magistrates, or their own Parents (unless perhaps in some rare case) by any publick for∣mal or dishonouring Excommunication. Because the great Command in Nature [Honour thy Father and Mother; Ho∣nour the King] lyeth lower than the positive Command of Excommunication; and is antecedent to it: And as affir∣matives bind not semper & ad semper, so also they give place to Natural Laws, and not Naturals (ordinarily to them. And the Rulers Honour is of more publick use and necessity, than excommunication in that particular act is. But an Usurping Tyrant, who may be deposed, and dishonoured, may be excommunicated.

61. Much less may a strange Pastor, to whom the Magi∣strate never committed the care of his soul, presume to excommunicate him who is none of his charge: And therefore the Pope and his Prelates excommunicating Kings and Rulers, seemeth to me, to be nothing but a pro∣claiming open Hostility against them.

62. Pastors have no Power over any but Consenters: Nor can they use the Sword, or have any Coactive power at all; that is, any power to touch a mans body or estate: but only to work upon his Conscience, and his Church-reputa∣tion. The forcing power belongeth only to Parents, and

Magistrates, and not to Ministers as such at all, Luke ••••. 25, 26, 27. 1 Pet. 5. 1, 2, 3, 4. 2 Cor. 10. 4.

63. The similitude of a Physicions power, (if you will but suppose him to have a Hospital of Volunteers, and his office to be of Divine institution); or of a Philosophers or Tu∣tors (on the like supposition) over adult Disciples, may much explicate the Church power. No wise Physicion will take any into his Hospital and Cure, upon unsafe de∣structive terms, which the Patient or Magistrate shall im∣pose; but will say, [It is my function to Rule you, as to Medicine for your Cure; Take what I give you, and use your self upon it as I advise you, or else take your course; you are no Patient for me; nor shall be in my Hospital: I will not strike you, nor fine and imprison you; but I will be none of your Physicion, (or saith the Tutor, I will be none of your Teacher) nor shall you be any part of my Hospital, (School) or charge.] Only still remember here the Divine institution of the Ministry and Discipline, and the regulation of it by Gods Laws, that it be not ar∣bitrarily used.

64. The undoing of the Church of Christ (in those Countreys where Popery and Church-tyranny prevail) hath long been by the Magistrates annexing their executions to the sentence of the Church (as it is called) and becoming the meer Executioners of the judgement of other men. No Magistrate should be debased, so as to be made the Churches Executioner. If the Magistrate will punish a man, it must not be meerly quatenus excommunicate, that is, as punished already; but for the fault for which he was excommunicate. And if so, then he must try and judge him for that fault at his own barr, and not punish him unheard, because the Church hath sentenced him: And if Rulers would more leave the Church to the exer∣cise of its proper power, and let excommunication do what it can of it self, (unless the nature of the crime re∣quire a distinct Secular judgement and punishment) it would do much to heal all the divisions and perturbati∣ons in the Christian world. For which course I have these Reasons following to urge.

• 1. It is a great contempt and reproach to Christs insti∣tution of discipline, to tell the world, that it is a power∣less uneffectual thing of it self, unless the Secular Sword do enforce it. Such Pastors vilifie their own power also, which is so useless.
• 2. It is a corrupting of Christs discipline, and destroying the use of it: For it cannot be known now, what the Keyes do of themselves, when the Sword goeth with them: No man knoweth when Repentance professed is credibly real and moved by divine Motives; and when it is dissembled for avoiding of the Secular punishment.
• 3. It must leave the Pastors conscience unsatisfied in his administrations; and bind him to abuse Christ; when he must say to men, [If you had but rather say that you re∣pent, than lye in a Gaol, I absolve you, and give you the Sacraments, and pronounce you pardoned by Christ.] Who can administer on these terms?
• 4. It is a dangerous deluding of the sinners soul, that seemeth intimated by this way.
• 5. It is a wilful corrupting and confounding of the Church; when men shall be forced to be its members, though they be Infidels, Heathens, or most impious, if they had but ra∣ther say they are Christians than lye in Gaol. And by this means it is, that no man can know, who are really of the Church of Rome, or of any tyrannical Church, but only who had rather say they are of the Church, than be undone: which any Infidel and Atheist will soon do. There∣fore let not Rome boast of the number of her members which are unknown.
• 6. It is a changing of Christs terms of Covenant, Christi∣anity, Communion and Absolution: when Christ saith, [He that from his heart believeth and repenteth, and forsaketh the flesh and the world for me, shall be my Disciple and be pardoned; and he that credibly professeth thus much, shall be taken into the Church (which are truly Christs terms) now cometh the Church-tyrant and saith [He that will say, that he believeth and repenteth rather than he will forsake the flesh and the world, and will choose the Church before a Gaol, shall be pardoned, and have communion with the

• ... Church, or at least have the seals of pardon to delude him.
• 7. By this means the Church is mostly constituted, in such Countreys, of the grossest wicked hypocrites: And it is made a scorn to Infidels and Heathens, and their con∣version hindered thereby, when they see that Christians are worse than they.
• 8. And by this means these hypocrites ruine the Church it self (as an enemies Souldiers in an Army): And no∣minal Christians and Pastors, that are heartily enemies to Christ, do him more wrong, and cause more divisions and ruines in the Church, than they could have done, if they had staid without.
• 9. It destroyeth most of the hopes or the success of those Pastors, as to the converting and saving of mens souls: Because when the Magistrate is made but their ex∣ecutioner, the people take all their sufferings as from them: And they will bear that from a Magistrate, which they will not bear from a Minister, whose Office is to Rule them by Reason and by Love: And so such Pastors are usu∣ally feared and hated by the people, whereby they are disabled to do them that saving good, which can be done on none against his will, 1 Cor. 8. 13. & 9. 22. 1 Tim. 4. 16.
• 10. And hereby a Church-tyranny is set and kept up in the world, by which persecutions and divisions have been maintained for many hundred years; and the Ministers of Christ have been forbidden to preach his Gospel, to the unspeakable injury of souls; and the lives of many hun∣dred thousands, have been a Sacrifice, to the Pride, and Avarice, and Cruelty of the Clergy; to the great dishonour of the Christian Name.
• 11. And hereby Princes have had a power set over them, to the diminution of their proper power, and part of their dominion subjugated to others, under the false name of Ecclesiastical Authority; yea, and their own standing made troublesome and unsafe, and multitudes dethroned, and Wars raised against them by the Clergies pretended power, or instigation; of which all the Wars between the

• ... ••erman Emperours and the Papalines are full proof, record∣ed in all the Histories collected by Freherus, Ruberus, and Pi∣storius, in Sabbellicus, Nauclerus, and multitudes of other Historians; and our English Histories, by Ingulphus, Mat∣thew Paris, Hoveden, &c. And the Italian by Guicciardine and many others: Nay, what Countrey is there, where the Papal and Tyrannical Clergy have not overtopt or trou∣bled the State.
• 12. And when all this is done, they would deceive the Princes themselves into a Consent, and so into the guilt of their own disturbance, and their peoples misery: And cast all the odium upon them, and say, we do but deliver you into the hands of the Secular Power, it is they that do the execution on you: when yet a General Council (the Rule of their Religion) Later. sub Innoc. 3. Can. 2, 3. deposeth such Temporal Lords that will not do such exe∣cution.

65. He that desireth the Communion of the Church, doth take it for a grievous punishment to be cast out of it. And he that doth not desire it, is unfit for it. Therefore he that cannot feel the penalty of an Excommunication alone (but only of a Mulct or Prison) may be fit enough for further punishment, but is unfit for the Communion of the Church.

66. Yet is the Magistrate the Protector of the Church, a Keeper of her Peace and Priviledges and of both Ta∣bles; and must use his power to promote Religion.

67. To which end he may prudently by moderate means constrain some that neglect their own salvation to hear Gods Word, and confer with such as can instruct them, and use those means, which God hath made universally ne∣cessary, to bring the ignorant to knowledge; and may re∣strain them from actual open sin, and from scorn and opposition of the means that should convert them, and from hindering others from the means of salvation, and from open seducing them from God, or Christianity, or from a godly, righteous, or sober life: In all this, mode∣rate penalties may be used; and men may be thus far con∣strained, and restrained: But not constrained to profess that

which they do not believe, nor to take the priviledges which God forbiddeth them to take. So that there are fitter means left, for the Magistrate to help the Church by.

68. The King and Magistrates have curam animarum, though not in the same sense as the Pastors have: They have the charge of Government, not only in order to the corporal case, and peace and prosperity of their subjects, but also in order to mens holy, sober and righteous living, and to the saving of mens souls. And their Calling must be sanctified, by doing all in it to these high and holy ends, Rev. 11. 15. Rom. 13. 3, 4, 5. Isa. 49. 23, &c.

69. They are Gods subordinate Officers, and have their power from him, and therefore for him, who is the begin∣ning and the end of all, Rom. 13. 2, 4, 5, 6.

70. Because their power is from him and for him, they have none against him.

71. Yet have they a power which we must submit to as from God, even when it is used by accident against him, in some points of his will and interest; so be it that we obey it not in doing any sin our selves.

72. They that make Kings and Magistrates to have no charge of Religion, (but only as the Clergies judgement leads them,) but only to preserve mens bodily power; and say that the Church hath the care of mens souls and Religion, and the King only of the Body and our outward wealth, do debase the Magistrate as far below the Minister, as the body is below the soul; and teach the people to esteem, love and honour the Minister as much above the Magi∣strate, as the soul and Heaven are better than the flesh and earth: And they make the difference so great, as that the holier any of the people are, the more they must prefer their Minister before their King: which is a Popish and most unsufferable debasing of the highest Officers of God.

73. The same points of Religion, the same sin and du∣ties, come under the judgement of the Magistrate and the Pastors; though to several ends. The Magistrate is the Judge of Heresie, and the Pastors are the Judges of Here∣sie: The Magistrate is the Judge of Murder, Adultery and

Theft, and so is the Pastor: That is, the Magistrate is Judge, who is to be corporally punished for Heresie and Mur∣der, and Adultery, &c. And the Pastors are Judges, who is to be excommunicated as Impenitent in such guilt, 1 Cor. 5. 3, 4, 5, &c.

74. Yet there are some faults, and some sorts of inquisi∣tion into faults, which the Magistrates may prudently re∣strain the Pastors from medling with, for the safety of the publick peace: especially when they would indirectly make themselves Judges of mens Titles and Estates; or in controverted cases, where the Magistrate must first de∣cide, and the Pastors only follow, if the Pastors will be the first deciders, and prevent the Magistrate and assume his work, or otherwise wrong the publick peace, or private right, they are to be restrained.

75. The Magistrate hath all the Coactive Government, over Ministers as well as over any others of his Subjects: And to exempt the Clergy from his subjection without his consent, as traiterous. (And if he will consent, he may thank himself.)

76. Magistrates may (by moderate penalties) drive on negligent Pastors to their duty, and restrain them from mischieving the Church, and punish them for notorious pernicious mal-administration: As Solomon deposed Abi∣ather, &c.

77. But they must not on this pretence invade any part of the Pastors Office; as to ordain, degrade, baptize, ex∣communicate ecclesiastically, nor impose on the Pastors any of the circumstantials, which it is their own Office to de∣termine of.

78. Pastors must obey the Magistrates in all Lawful things, which belong to his Office to command.

79. Many things are sinfully commanded (because with∣out necessity or cause, or because to ill ends, or with ill cir∣cumstances in the Commander) which yet it is the Sub∣jects duty to obey in: Because one Law may be for a Ru∣ler, and another for a Subject, and their duties various.

80. Where it is not lawful to obey, it is yet unlawful for subjects to resist the higher powers, as being the

authorized Officers of God, for our good, Rom. 〈…〉〈…〉 2, 3, 5, 6.

81. Though usually it is very unfit that Pastors be also Magistrates (both because of some dissonancy in their ne∣cessary deportment and work, and because one of the Of∣fices alone is enough for any man faithfully to perform) Yet if the King make Magistrates of Pastors, as Magistrates their coactive power must be obeyed.

82. Magistrates may make Laws for the Church in cir∣cumstancials circa sacra, which belong to their proper de∣termination: And also to enforce obedience to the Com∣mands of God, as far as prudence shall justly direct them: of this see Grotius de Imp. sum. pot.

83. Magistrates may call Synods and Councils: And the Pastors may also voluntarily assemble, for mutual advice, ei∣ther in cases of great necessity for the safety of the Church, or in lesser cases, when the Magistrate forbiddeth it not.

84. In a time when Blasphemy, or Heresie, or Sedition prevaileth, the Magistrate may name certain Blasphemies, Heresies, &c. which he may forbid his Subjects to preach up.

85. And he may restrain all utterly unable persons, or he∣retical false Teachers, or any that notoriously do more harm than good, from the liberty of preaching in his Dominions, till they are proved fitter; that is, from abusing the Go∣spel and mens souls.

86. But if on this pretence he should forbid Christs faith∣ful able Ministers, to preach the Christian faith, and call men to repentance, and save mens souls, (when there are not enow more, especially to do that work, as proportioned to the number and necessity of souls) it would be a sin so heinous against Christ, and against the souls of men, as I think it not meet now to aggravate or express, 1 Thes. 2. 15, 16.

87. If faithful Ministers break good Laws, they must be punished as other Subjects, in Purse, or Body, or Name, so as may least hinder them in the work of Christ.

88. They that silence faithful able Pastors, for such faults as may be otherwise punished, do grievously punish the faultless people (even in their souls) for the fault of ano∣ther.

As if a man that hath a family of an hundred per∣sons, were forbidden to give them bread to save their lives, because he was drunk, or swore an Oath, which might be punished on himself alone.

89. The Magistrate may excommunicate in his way, as well as the Pastors do in theirs. That is, the Magistrate may as a penalty for a crime, lay Subjects under a note of infamy, and Outlaw them, and command all men to avoid famili∣arity with them; (And this as bad Subjects, whether they be Church-members or not.) And he may as a Keeper of the Churches Priviledges and Peace (till forfeited) restrain all excommunicate persons from forcing themselves into the Communion of the Church which did excommunicate them.

90. So contentious are Pastors oft times, and so necessary is the Magistrates Office to the publick peace, that every Church should be under the eye of some Justices of the Peace, or Censors appointed by force to silence intruding Bawlers and Railers, and to restrain Ministers from making it their publick work, unpeaceably to traduce and revile their Brethren, and represent dissenters as odious to the flock. And if such Magistrates had kept the Churches Order and Peace according to their Office, it had prevented abundance of the Papal Usurpations, which were the fruit of Magistrates neglects.

91. Lay Chancellors exercising the Spiritual Power of the Keyes (though they should pro forma use the stale of an Ordinaries pronunciation) is such a sort of Church Govern∣ment, as I will never swear that in my place and Calling I will not at any time endeavour to alter by lawful means.

92. The Parents are put in the fourth Commandment, rather than the Magistrate or Pastor, because their authority is the most plenary Image of the Divine Authority in these respects. 1. Their Authority is not by Contract, but by Nature. 2. It is the primary radical power. 3. It is most universally necessary to mankind. 4. And it repre∣senteth Gods Government. 1. In that it is founded in Genera∣tion, as Gods in Creation. 2. Because thence ariseth 1. The fullest Image of his Dominion, in the Parents fullest Propriety in his Child. 2. Of his sapiential Rule, in the Parents Go∣vernment

(as in presence) 3. Of his Love which Parents are allowed to exceed all other Rulers in: Therefore God calls himself Our Father.

93. Q. What if the Magistrate, Minister, and Parents have opposite Commands? Which of them is to be obeyed? e. g. The Magistrate bids you meet in one place for publick Worship; the Bishop in another, and the Parent in a third? The Magistrate bids you Learn one Catechism and no other; the Bishop another, and not that, and the Parents a third. The Magistrate bids you stand, the Pastor bids you kneel, the Parents bid you sit. The Magistrate bids you pray by one form, the Bishop by another, and the Pa∣rents by a third or none. The Magistrate commandeth one translation of the Scripture, and the Bishop another. The Bishop commandeth you to use a Ceremony, or to keep a holy day, and your Parents forbid it you? In such cases which must you conform to and obey?

Answ. When I am desired, and promised by those concerned in it, that it will be well taken, I will answer such kind of questions as these. But till then I will hold my tongue, that I may hold my peace.

94. No contrary commands of Church-men (as they are called); nor any of our own Vows or Covenants, can excuse us from obedience to the Higher Powers, in lawful things, which God hath authorized them to command; that is, which are belonging to their place of Government to regu∣late. Though if the question be but, e. g. What Medi∣cine and Dose shall be given to a Patient, or by what Me∣dium a Philosopher shall demonstrate; or what Subject and what Method and Words a Pastor shall use for the present edification of his flock; or how a Surgeon shall open a Vein, or a Pilot guide his Ship, &c. the Artist may be obey∣ed before an Emperour, (by him that careth for his life, or his understanding). But yet as all these are under the Go∣vernment of the King, so he may give them general Laws, especially to restrain them from notorious hurtfulness.

Sir, If all these Propositions be enow for the Concord of so∣ber Christians in these matters, I hope neither you, nor I, nor any lover of the Church and Peace, shall need to use much

sharpness against the Opinions of such dissenters. But if they be not, I know not when we shall have concord. And yet that you may see that I am not over sollicitous of my Peace, I will make up the number with these less pleasing Propositions.

95. Because Corruptio optimi, est pessima, Magistrates and Ministers are of all men (usually) either the greatest Bles∣sings or the greatest Burdens of mankind on earth. Saith Campanella, (Metaph.)

Potentiae Corruptio, est Tyrannis maxima mundi mala. Sapientiae Corruptio, est Haeresis maxima mundi mala. Amoris Corruptio, est Hypocrisis maxima mundi mala.

(though indeed he might as well have named more.) As Tyranny is in the greatest part of the whole world, (which is Heathen, Infidel and Popish) the principal sin, which hindereth the Gospel and Kingdom of Christ, forbiddeth the preaching of the Word of life for mens salvation (And therefore a sin which no Christian Magistrate or Preacher, should think of, but with great abhorrence, and none by any palliation should befriend it); so Prudent and Good Princes are under God the Pillars of the world; For they are the Chief Officers of God, to shew forth his Power, Wis∣dom and Goodness, Truth and Holiness, Justice and Mercy, in their Government; And by their Laws to promote the obedience of his Laws; And to encourage the Preachers and Practicers of Godliness, Sobriety and Righteousness; And to defend them against the Malignity of those that would silence, oppress and persecute them on earth; And by their examples and punishments, to bring all ungodliness, intemperance and injustice unto shame. None therefore that possess so great a mercy, should undervalue it, or be un∣thankful.

96. Wise Rulers will watch the Plots of such enemies, as would use them as the Devil would have used Christ, who carried him to the Pinnacle of the Temple, in hope to have seen his fall the greater: who would have them with He∣rod arrogate the praise of God unto themselves, or with Pharaoh or Nebuchadnezzar to disdain to be under the So∣veraignty of their Maker? and ascribe to them the Divine

Prerogatives; And would make it seem their honour to have Power to do the greatest mischief; that the pretence and claim may make them odious, and so may debilitate and undermine them. That like a draught of cold water to one in a Pleurisie, they may kill them by pleasing them.

97. It is an unchristian carnal craft for the Protestant Clergy of several Opinions, to lay false charges on one another, as being enemies to the Civil Government, when really their principles therein are all the same; Or to make the differences of Statesmen and Lawyers, to be taken for differences in Religion: purposely to make one another (and their Religion) odious, and to strengthen them∣selves by the errors and passions of Princes; till at last they have tempted the world to think as bad of all and of Reli∣gion it self, as they have said of one another, and by un∣dermining others fall themselves.

98. But yet that Party who really make a Religion of the Doctrine of Rebellion, are to be disowned by all that will be true to God and to his Officers: In my Sermon to the Parliament the day before they Voted the Restoration of the King, I said somewhat of the difference of the Protestant and Popish Religion, in this point. And a Papist Gentleman first wrote an Invective against me, as if I had given no proof of what I said; And several persons of unknown names wrote Letters to me to urge and challenge me to prove it: Blindly or wilfully overlooking the undeniable proof which I had there laid down, from one of their Ge∣neral Councils, viz.

The Decrees of approved General Councils are the Papists Religion: The Decrees of approved General Councils are for the Popes deposing Temporal Lords, if they exterminate not such as deny Transubstantiation, and giving their Dominions to others: Ergo, The Popish Religion is for the Popes deposing Temporal Lords in that case, and giving their Dominions to others.

The Major is not questioned. The Minor, (besides the Concil. Rom. sub Greg. 7. which determineth that the Pope may depose Emperours) I there proved from the express words of Concil. Lateran. sub Innoc. 3. Can. 3. which ut∣tereth

it at large. And if any Protestant do (with Dr. Tai∣lor, Dr. Gunning, and Dr. Pierson) doubt of the authority of those Canons, thats nothing to the Papists who justifie it as an approved Council, and vindicate it, as you may find with copiousness and confidence, in the printed Answer to the last named Doctors. What impudency then is it in these men to challenge me to prove, and yet overlook my proof?

99. CHRISTIANITY according to the Scripture and primitive simplicity, in Doctrine, Worship, Government and Life, doth constitute a CHRISTIAN, and a Christian Church. The making of humane additions and mutable ad∣juncts to seem things necessary, doth constitute a SECT. (And alas how small a part of the Christian world, is not entangled in some such Sect.) To be united to all Christi∣ans, in the bond of Christianity, is to be a Catholick: To trouble the Churches peace by striving to set up one Sect or Faction, and suppress the rest, is to be a Schismatick and Sectary.

So then if some will by a superstitious unscriptural rigour of Discipline, make every Pastors power arbitrary (or the peoples, which is worse) in judging of mens inward holi∣ness, and will lay by the Scripture Title, which is (a sober Profession of the Baptismal Covenant) and think by this strict∣ness to advance the honour of their party, as to purity, They will but endlesly run into divisions: And by setting themselves at a greater distance, from common Christians, than God alloweth them, provoke him to cast on them some greater shame.

And if any others will make their unnecessary forms of Sy∣nods, and other adjuncts, to seem so necessary, as to enter into Leagues and Covenants to make them the terms of the Churches Unity, God will not own such terms nor ways, nor will they be durable, while the ground is mutable.

And if in the Countreys where Popery and Church-tyranny prevail, any other more lofty faction, shall perswade the peo∣ple that there must be no King any longer than their domi∣nation is upheld; and shall seek to twist the corruptions, grandure or mutable adjuncts of their function, by Oaths, in∣to the very Constitution of the State; Like the Trent Oath,

swearing the Subjects to obey the Church, yea, putting the Church before the State, and swearing them, not at any time (though commanded by the King) to endeavour any altera∣tion in that Church-Government; no nor to consent to any; that so the subjects may be as fast bound to them, as they are by the Oath of fidelity to their Kings; It is time in such a case to pray [God save the King] and to write on our doors [Lord have mercy on us.] And a true subject in such cases, when it comes to swearing, must learn Seneca's Lesson, [No man more esteemeth vertue, than he that for the love of it can let go the reputation of it;] And must be content to be called Disloyal, disobedient, factious, that he may not be so, nor betray his Soul, his Prince, and his posterity.

100. But to put my self out of the reach of any rational suspicion, besides what is said, I profess, that I ascribe all that Power to Kings, which is given them by any Text of Scripture, or acknowledged by any Council General or Provincial, or by any publick authentick Confession of any Christian Church, ei∣ther Protestant, Greek or Popish, that ever I yet saw. And if this be not enough as to matter of Religion, (leaving the Cases of Law to Lawyers) I can give you no more.

Object. Eccles. 1. 18. In much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. 7. 16. Be not righteous over much; neither make thy self over wise: why shouldst thou destroy thy self? 9. 2. As is the good, so is the sinner: he that sweareth, as he that feareth an Oath. Isa. 59. 15. Truth faileth; and he that departeth from evil, maketh himself a prey. 1 Kings 22. 13. Let thy word, I pray thee, be like the word of one of them, and speak good.—

Answ. V. 14. As the Lord liveth, what the Lord saith un∣to me, that I will speak. Luke 12. 4. I say to you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But, &c. 1 Thess. 2. 15, 16. They please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alwayes, for the wrath is come upon them to the uttermost.

Acts 20. 24. But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the Ministry which I have received, &c. 1 Cor. 4. 17, 18. For our light affliction which is but for a moment, worketh for us a far more exceeding eternal weight of glory: While we look not at the things which are seen, but at the things which are not seen: For the things which are seen are tempo∣ral; but the things which are not seen, are eternal.

Sept. 21. 1669.