A key for Catholicks, to open the jugling of the Jesuits, and satisfie all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part sheweth (especially against the French and Grotians) that the Catholick Church is not united in any meerly humane head, either Pope or council / by Richard Baxter, a Catholick Christian and Pastor of a church ...

Quest. Whether the way to heal any Divisions in the Churches of Christ be by drawing them all into One Universal Visi∣ble Political Body, under One Universal Visible Head or Government? Or Whe∣ther the Catholick Church be a Body so United and Governed? Neg.

CHAP. I.

Shewing the Occasion and Reasons of this Writing, especi∣ally as from the Grotians; which are Vindicated from the frivolous exceptions of Mr. Tho. Pierce.

I HAVE already in the first Part of this Book (and formerly in another) disproved the Popes Universal Headship, and answered what Bellarmine, Boverius, and some others say for the maintaining of it: And it is a work already done so fully by Chamier, Whitaker, and many others, but most triumphantly and copiously by David Blondell in a French Treatise in Folio de primatu in Ecclesia against Car∣dinal

Perron, that I need not, and therefore intend not to say much here upon that subject. But this Disputation I principally intend, 1. For the subverting of the Foundation of Popery, which is the supposition, that the Visible Catholick Church must needs be united in some Humane Visible Head. 2. To confute the Opi∣nion of the moderate sort of French Papists and Grotians, that take a General Council to be the Legislative Head, and the Judi∣cial Head while they are in Being; and the Pope ruling by the Laws of Councils, to be the ordinary Judicial Head. 3. To de∣liver some persons from a dangerous Temptation, that by Gro∣tius, or his followers here in England are drawn into a conceit that the Catholick Church is such a Body as we here deny, and think that the unity that the Scripture so commendeth to us can∣not be attained without an Universal Visible Head: which Temp∣tation of theirs is much increased by observing the differences of Opinions in the world; which every good man doth lament, as we do all the sins and frailties that on earth accompany us in the state of imperfection. As I blame not those that desire perfect Knowledge, or Holiness; but blame them that promise it to the Church on Earth, when it is the prerogative of Hea∣ven; and much more should blame him that would say we shall be perfectly Wise and Holy if we will but be of this Opinion, that the Church hath an Infallible Humame Head; even so I blame not them that desire perfect Concord (the Consequent of perfect Knowledge and Holiness;) for this is to desire Hea∣ven: But I blame them that promise us this Heaven on Earth; and them much more that tell us we shall have it if we will but believe that a Pope or Council is the Universal Head; and so will condemn the Church on Earth, because it hath not attain∣ed that Celestial perfection, which they have once fancied that it may and should attain.

Concerning Grotius his opinion, design and great endeavours to reduce the Churches to Popery, under the pretence of a Con∣ciliation, I have lately by the Invitation of Mr. Thomas Pierce given in my Evidence (I think beyond all further question) out of his own writings, in his frequent and express assertions. And Rivet in his Dialysis and his Apologet. and other writings hath sufficiently confuted him. The mistakes of many in their judg∣ing of Grotius, are caused by their supposition, that the man was

the same in his first Conciliatory enterprises, and in his last, which is not true. He oft professeth his mutations himself, and how apt he was to dislike that which he had but lately thought or said: At first he thought out of Reconciling the Protestants among themselves: But afterwards his design was to Reconcile them with the Papists, and that by drawing them all to be Pa∣pists, that is, to unite in the Pope of Rome as the Universal Go∣vernour, ruling according to Canons and Decrees; and this he thought was the only way to the union of the Churches.

The Truth of this, and the Mischiefs of the Enterprise, must be apprehended by him that will understand my endeavours in this dispute, and escape the snare thats laid for their perversi∣on. And for the Truth of it, I refer you to my foresaid wri∣ting of the Grotian Religion. Since which it pleased Mr. Pierce to publish a sheet containing (not any thing that hath the least aptitude to perswade a rational man that Grotianism is not Po∣pery, but) some Reasons why he doth not, at least, as yet per∣form the vindication, with a General profession how easily he can do it, and make me a Winding sheet, at least as sutable as that which I made for Popery (which when he hath confuted, I shall better know his mind and strength) This with two or three frivolous Exceptions, and many swelling words of Vanity, with certain Squibs and empty jeers, according to the manner of the man, is the matter of his Advertisement. Nothing could have been easier for him then to say [or almost to say, that I am very liable, in every line] and that his advantages are too many, and that I am an advocate for the crimson sins of others, and an enco∣miast of my own. Nothing more vain then his ostentation of the mild discharge of his Censorship, and his sensless intimation that I take the Virtues of Episcopal Divines, for glittering sins, when he never had a word from me of such a sence or tendency. (But Grotians will now be but Episcopal Divines, and their glitte∣ring sins, must be their Virtues.) Because I had acknowledged how civilly he dealt with me (no doubt on a supposition that I was neerer his conceits then those that he had so copiously reproach∣ed,) he takes it as an acknowledgement of his moderation, as if it were the proof of a mans moderation, that he can give a civil word to any, and a while refrain abusing one, while he is abusing many. I am thankfull to him that spits in most mens faces, that

he speaks to, that he spitteth not in mine; when I give a civil man no such thanks. When I commend a man for not belying me, reproaching me, or otherwise abusing me, as he doth others, I should suspect he would take it for a dispraise: For I use not to thank good men for doing me no mischief. His valu∣ing the security of his own estate above Davids or Peters (that had such special Testimonies of their Holiness, and Promises from God, before theirs falls,) and his defending his Malignant sins as vertues, his venemous reproaches of Puritans and Presby∣terians as Protestants frightned out of their wits, men of sedition and violence, and a bloody Generation, with abundance of the like, and then telling us that he meant no Puritans but such (as if one should say, the Arminians are a perfidious bloody Gene∣ration; and then say, Its well known that he meant no Armini∣ans but such,) these and such like passages shew the quality of the man and his Advertisement. He that durst openly and fre∣quently charge his adversaries with slanders, and yet tell the world, that I [pretend that the difference between him and his Antagonists is meerly Verball] (because I said that Most of our contentions about those points are more about words then mat∣ter, and that such eager men as he and his Antagonist, do make them∣selves and others believe that we differ much more about them then we do.] Is this equipollent to [a difference meerly verball?]) this man its like dare do the same by others.

But it is the business of Grotius upon which I am to meddle with him. And first he saith [that on the same Reasons as I conclude him a Papist, I must conclude him a Protestant, unless I think as hardly of the Augustine Confession as of the Council of Trent.] Answ. I shall yield it, when you have proved [that a Prote∣stant is one that holdeth to the Council of Trent, and the New Creed by Pope Pius, made long after the Augustine Confession, and that the Common Government in which all the Catholick Church must unite, is the Universal Headship of the Pope, governing accord∣ing to the Canons and Decrees, and that the Augustine Confession is so 'to be expounded (by fair means or foul) as shall be agreeable to, or consistent with all this.] We use not to call such men as these Protestants, but Papists, but if this be your meaning when you call your self a Protestant, you should have told us sooner, if you desire to be known.

He saith (the proof of which we wait for) that I [mistake at once the whole drift of Grotius his excellent Discussio Apol. and that I translate not his Latine into English, or lamely, &c.] Answ. 1. Nothing more easie, then to tell me I mistake! Are not his words plain enough, and frequent enough to open to us so much of his mind as I have charged him with? Let the Readers of his words recited by me, be the Judges: (For him that will believe you, either to save him the labour of reading, or against his eye sight, he is not one of them that I write for; but shall have Liberty for me to be deceived.) 2. That I trans∣lated not the words of Grotius, was purposely done, foredeeming that such men as you would have said they were mistranslated, and that they were not his own but mine: I am sure now that I give you but his own: And if you think him wronged if the En∣glish Reader know him not, by a Translation, I pray you trans∣late the words your self; for I suppose you will least quarrel with your own. But to pleasure you, I will Translate (as well as I can) the passage which you choose out to defend, and a few more. Discus. Apol. pag. 255. [Those that knew Grotius, know that he alwayes wished for the restitution of Christians into One and the same body: But he sometime thought, even after he was known to the most Illustrious Vairius, that it might be begun by a Con∣junction of the Protestants among themselves: Afterwards he saw that this was altogether unfeasible; because, besides that the genius of almost all the Calvinists is most alien from all peace, the Prote∣stants are not joyned among themselves by any Common Government of the Church; which are the causes that the parties made cannot be gathered into one Body of Protestants; yea and that more and more parties are ready to rise out of them. Wherefore Grotius now absolutely judgeth, and many with him, that the Protestants can∣no be joined among themselves, unless at once they be joined to them that cohere to the Sea of Rome: without which there can no com∣mon Government be hoped for in the Church. Therefore he wisheth that the divulsion which fell out, and the causes of that divulsion may be taken away. The Primacy of the Bishop of Rome accor∣ding to the Canons is none of these, as Melanchton confesseth.] I think this is the English of Grotius words (be it spoken with a Salvo to the preheminence of Mr. Pierces Translating faculty.) But here he hath a quarrel, and that so momentous, as to be

his grand, if not only instance of my misdealing; and so he hath written enough against the Contagion of my Volume! A happy generation! that can make what they will true or false by as∣serting it, and can give themselves the victory at their pleasure by triumphing, and by wiping their mouths, can make themselves innocent! and by saying any thing, or such a nothing as this, can prove Popery to be the Protestant Religion, and make many Worshipful Gentlemen of their mind, that were of their mind before they knew it, implicitely believing in them, and in their Church. Well: but what is my miscarriage? Why [the later part of these words, which are the chief, Mr. Baxter takes no notice of in the English account which he renders of them.] Answ. 1. He supposed that you and all that he wrote this for understood La∣tine, though in Answer to an English Cavill, he wrote his Dis∣course in English. And he that Translated none of the sen∣tence, thought it no injury, to give account in English but of part. 2. But open your eyes, and look further into his words, and see whether you wrong him not, by leaving out the rest of his account, as much as he wronged Grotius: And look into your own advertisement, and see whether you recited not Gro∣tius his words your self without a Translation, committing the same error which you reprehend, while you do reprehend it. But saith the Episcopal Divine, (for so he will needs be called) [He is deeply silent as to the causes of the breach which Grotius did wish might be taken away, and which he charged the Pa∣pists with.] Answ. 1. Was I deeply silent that Grotius would have the causes taken away? What! When I recite his very words? Or was I deeply silent of the particular causes? Do you mean Here, or Throughout? If Here, so I was deeply silent of ten thou∣sand things more, which either it concerned me not to speak, or I had not the faculty of expressing in one sentence. If you mean Throughout, you read without your eyes, or wrote either with a defective Memory or Honesty. Read again, and you shall find that I recite the causes. 3. But did I not all that my task required, by reciting the Negation of the causes [It was not saith Grotius, the Primacy of the Bishop of Rome according to the Canons?] And I shewed you partly, and the Canons shew you fully, that that Primacy is the Universall Headship, which Protestants (I mean not Roman, Grotian Protestants) have ever

used to call Popery. But saith Mr. P. Grotius chargeth the Papists with it.] Answ. 1. True! but the Protestants much more, as making many more faults by their withdrawing from Rome then they mended. 2. And he chargeth not that which we have called Popery with it, though he charge the Papists with it. That some sins of the Papists did occasion it, he confesseth, and all the Papists that ever I spoke with of it do confess. But I am refer∣red for these causes charged on the Papists, to Grot. Votum pag. 7, 8. and thither I'le follow Mr. P. that I may know how much he chargeth on the Papists himself. And there I find that the things that Grotius found faulty in the Papists, were but these two. 1. That to the true and ancient doctrine, many quirks of the Schoolmen that were better skli'd in Aristotle then the Scriptures, were introduced, out of a liberty of disputing, not out of the Authority of Universal Councils. And the Opi∣nions stablisht in the Church were less fitly explicated. 2. That Pride and Covetousness, and manners of ill example prevailed among the Prelates, &c. And really did you think that he is no Papist that is but against the Schoolmens Opinions, and the Prelates Pride, Covetousness, and Idleness? and hold∣eth all that they call the Decrees of General Councils? Hath not the Council at Lateran and Florence decreed that the Pope is above a General Council? and the Council at Lateran decreed that Princes are to be deposed, and their Subjects absolved from their fidelity, if they exterminate not Hereticks (such as Protestants) out of their Domini∣ons? Is he no Papist that holds all that is in the Council of Trent, if he be against some School-points not determined, and against the Prelates Pride? Well Sir, I understand you bet∣ter then I did: And though you thought meet (that your words might be conform to one another, and not to truth) to say that I called you Arminian and Pelagian, I purpose (if I had done so) to call you an Arminian no more: But I beseech you cry not out of persecution till the men of your mind will give us leave to be Rectors of Churches in their Dominions, as you and others of your mind are allowed to be in these. And demand not of Mr. Hickman the bread he eats, nor the money he receives, as if it were yours, till we can have license to be

maintained Rectors, or at least to escape the Strappado in your Church.

But I promised you some more of Grotius in English to stop your mouth, (or open it whether you see cause:) and you shall have it. Discus. pag. 14. [Grotius distinguisheth between the Opinions of Schoolmen, which oblige no man (for, saith Melchi∣or Canus, our School alloweth us great liberty) and therefore could give no just cause of departing (as the Protestants did;) and between those things that are defined by Councils, even by that of Trent: The Acts of which if any man read with a mind pro∣pense to peace, he will find that they may be explained fitly and agreeably to the places of the holy Scriptures, and of the ancient Doctors, that are put in the Margin. And if besides this, by the care of Bishops and Kings, those things be taken away which con∣tradict that holy doctrine, and were brought in by evil man∣ners, and not by authority of Councils, or Old Tradition, then Grotius, and many more with him, will have that with which they may be content.] This is Grotius in English. Reader, is it not plain English? Durst thou or I have been so uncharitable as to have said without his own consent, that Mr. Pierce would have defended this Religion, and that we have Rectors in Eng∣land of this Religion? and that those that call themselves Epis∣copal Divines, and seduce unstudied partial Gentlement, are crept into this garb, and in this do act their parts so happily? If words do signifie any thing, it here appears, that Grotius his Religion is that which is contained in the Council of Trent with all the rest, and the reformation which will content him is only against undetermined School-Opinions, and ill manners that Cross the doctrines of the Councils. I'le do the Papists so much right as to say I never met with a man of them that would not say as much: Especially taking in all Old Tradition with all the Councils (how much together by the ears, now matters not) as Grotius doth.

Yet more, Discus. p. 185. He professeth that he will so inter∣pret Scripture [God favouring him, and pious men being consult∣ed, that he cross not the Rule delivered both by himself, and by the Council of Trent, &c.]

Pag. 239. The Augustine Consession commodiously explained, leath scarce any thing which may not be reconciled with those Opi∣nions

which are received with the Catholicks, by Authority of Antiquity and of Synods, as may be known out of Cassander and Hoffmeister. And there are among the Jesuites also that think not otherwise.]

Pag. 71. He tels us that the Churches that join with Rome have not only the Scriptures, but the Opinions explained in the Councils, and the Popes Decrees against Pelagius, &c. [They have also received the Egregious Constitutions of Councils and Fathers, in which there is abundantly enough for the correction of vices: but all use them not as they ought. They lye for the most part hid in Papers, as a Sword in the Scabbard. And this is it that all the lovers of piety and peace would have corrected.] And gives us Borromaeus for a president.

Pag. 48. [These are the things, which thanks be to God the Catholicks do not thus believe; though many that call themselves Catholicks so live as if they did believe them: but Protestants (so live) by force of their Opinions, and Catholicks by the decay of Discipline.]

Pag. 95. What was long ago the judgement of the Church of Rome, the Mistris of others, we may best know by the Epistles of the Roman Bishops to the Africans and French, to which Groti∣us will subscribe with a most willing mind] Rome you see is the Mistris of other Churches.

Pag 7. [They accuse the Bull of Pius Quintus, that it hath Articles besides those of the Creed. But the Synod of Dort hath more.—But those in the Bull are new, as Dr. Rivet will have it. But very many learned men think otherwise, that they are not new, if they be rightly understood: and that this appeareth by the places both of holy Scripture, and of such as have ever been of great authority in the Church, which are cited in the Margin of the Canons of Trent.

Pag. 35. [And this is it which the Synod of Trent saith, that in that Sacrament Jesus Christ, true God, & truly man is really & substan∣tially conteined under the form of those sensible things, yet not accor∣ding to the naturall manner of existing, but Sacramentally, and by that way of existing, which though we cannot express in words, yet may we by cogitation illustrated by faith be certain that to God it is possible] And the Council hath found words to express it [that there is made a change of the whole substance of

the bread into the Body, and the whole substance of Wine into the Blood, which conversion the Catholick Church calleth Transub∣stantiation.

Pag. 79. [When the Synod of Trent saith, that the Sacrament is to be adored with Divine worship, it intends no more but that the Son of God himself is to be adored]

Ile add no more but that which tells you who is a Papist with the Grotians, and who is none. Pag. 15. [In that Epistle Grotius by Papists meant those that without any difference do ap∣prove of all the sayings and doings of Popes, for honor or lucre sake, as is usual]

Ibid. He tells us that by Papists, he meaneth not them [That, saving the right of Kings and Bishops, do give to the Pope or Bishop of Rome, that Primacy which ancient custom and Canons, and the Edicts of ancient Emperors and Kings assign them. Which Primacy is not so much the Bishops, as the very Roman Churches, preferred before all other by common consent (It's well it hath so mutable a foundation)—so Liberius the Bishop being so lapsed that he was dead to the Church, the Church of Rome retained its right, and defended the cause of the Universal Church.]

This and much more I had given the Reader before in La∣tine, but because Mr. Pierce thinks, that I wrong Grotius if you have it not in English, I have born so much respect to his words, and to the Reader, as to remove the wrong, and thus far to satis∣fie his desire.

Having told you some of the Occasion of this writing, I shall add somewhat of the Reasons of it; but the less, because I have given you so much of them already in my foresaid Discove∣ry of the Grotian Religion.

1. My principal Reason is that before expressed, that Po∣pery may be pulled up by the very roots: For Italians, French, and all build on this, that the Church must have one visible Head.

2. That I might take in those parties of the Papists, that I have past by or said less to in the former Part of the Book.

3. Because I see what Influence the conceit that I dispute against hath on the minds of many well-meaning less judicious people.

4. Because I perceive in part what influence the design of Grotius had upon England, in the changes that were the occasion of our late wars; He saith himself Discuss. pag. 16. [That the labors of Grotius for the Peace of the Church were not displeasing to many equal men, many know at Paris, and many in all France, many in Poland and Germany, and not a few in England, that are placid and lovers of peace: For as for the now-raging Brown∣ists, and others like them: with whom Dr. Rivet better agreeth then with the Bishops of England, who can desire to please them, that is not touched with their venom?] So that he had Episcopal Fa∣ctors here in England. And whereas some tell me, that Gro∣tius was no Papist, because he professed his high esteem of the Church of England, and say they, had Church-preferment here offered him, and thought to have accepted it. I answer 1. Ei∣ther it was Grotius in the first Edition, or the Church of England in the second Edition then in the Press, that this must be spoken of, if true. 2. Was not Franciscus a Sancta Clara, (still the Queens ghostly Father) a Papist, for all he reconciled the Do∣ctrine of the Church of England to that of Rome? Grotius and he did plainly manage the same design. 3. Mr. Pierce assures you by his Defence, that Grotius hath still his followers in England of the party that he called the Church of England: And is it any more proof that Grotius was a Protestant for joyning with them, then that they are Papists that joyn with him? Is not his Doctrine here given you in his Englished words? Do you doubt whether the Council of Trent were Papists? This makes me remember the words of the late King to the Marquess of Worcester: when the Marbuess came into the room to an ap∣pointed conference about religion with him, & leaned on D. Bay∣ly's arm, he told the King that he came leaning on a Doctor of his own Church: and the King replyed, My Lord, I know not whether I should think the better of you for the Doctors sake, or the worse of the Doctor for your sake] (or to this purpose) And indeed the Doctor quickly shew'd, by professing himself a Papist, what an Episcopal Divine he was: And I think we have as fair advantage to resolve us, whether to think the better of Grotius for the Church of Englands sake, or the worse of those that he called the Church of England, and that were of his mind, for Grotius sake.

In a late Treatise De Antiqua Ecclesiae Brittanicae libertate Diatribe, written by I. B. a Divine of the Church of England, and printed at Bruges, 1656 pag. 34, 35. Thes. 4. it is aver∣red [That since the ancient liberty of the British Church was by the consent of the whole Kingdom resumed, remaining Catho∣lick in all other things, it may retain that Liberty without losing its Catholicism, and without any note of Schism or Heresie] This Liberty then was the Reformation. And this he saith was maintained by Barnes, a Papist and Benedictine Monk and Priest in a M. S. entituled Catholico-Romanus Pacificus, c. 3. and that for this sober work of his the Peaceable Monk, though of un∣blamed life, and unspotted fame, was snatch out of the midst of Paris, and stript of his habit, and bound on a Horse-back like a Calf, and violently carryed into Flanders, and so to Rome, and so to the Inquisition, and then put among the Bedlams, where he dyed; and not contented with his death, they defamed him to have dyed mad] Though Rome give Peace no better entertain∣ment, the Learned Author thinks that France will; and there∣fore adds concerning the French Church, [Quâcum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 optanda foret etiamnum veteris redintegratio concordiae, quam con∣stat plus mille ab hinc annis amicissime intercessisse inter Eccle∣siam utram{que} Gallicanam & Brittanicam, etiam tum cum Ec∣clesia Brittanica non communicabat cum Romanâ, & certe si utra{que} pars abs{que} prejudicio, sese mutuo intelligeret, & pars extrema de rigore suo vellet remittere, ea Brittanicae Ecclesiae cum Gallicana concensio non foret adeo improbabilis, at{que} prima fronte videtur Ecclesiam utram{que} vel alterutram ignorantibus.] I add this but to shew the Judgement of those on whom the judgement of Grotius had any influence, for a Communion with the French, as if we little differed from them. Still professing that I would run with the forwardest to meet them upon tolerable terms: And that the remembrance of the moderation, wisdom, charity of the Cassandrian party in France (that resisted the violence of the rest long in vain, and lamented the massacres, and were oppressed by them) is very greateful to my thoughts, and the names of many of them very honorable in my esteem. And it grieves me that Grotius called by Mr. Pierce a Prote∣stant, should so far out-go them in Popery, whom the same man confesseth to have been Papists. He goes much further then

Cassander: Much further then Thuanus, that so plainly and truly openeth abundance of the Popish evills that Grotius pa∣tronizeth; and so long and successfully did his part to keep out of France the Authority of the Council of Trent, which was part of Grotius his Religion. And how far he went beyond that excellent man Michael Hospitalius, the Head of that party (so much commended by Beza as well as by Thuanus) and Foxius, and others, is easie to manifest.

5. And I am the more provoked also to perform this task, be∣cause I see by many more as well as Mr. P. that the design is still on foot: and that the Papists that are got so strong in Eng∣land, under the mask of the Vani, the Seekers, the Infidels, the Quakers, the Behmenists, and many other Sects, have so much addition to their strength by Grotians that go under the mask of [Episcopal Divines.] Which yet I should the less be troubled at, if France, Savoy, England, Holland, Poland, Bohemia, and all parts where they prevail, did not acquaint us by bloody, tor∣menting, thundering, flaming evidence, how they use their power where they dare.

6. And it moveth me much also to consider the consequence of the point in hand. It is not a meer speculation, but a point so practical, that the right decision and understanding of it, is as much as the Peace of millions of souls, yea of all the Churches and Common-wealths in Christendom is worth. All that have any thing of the love of God alive within them, are somewhat sensible of the sinfulness and misery contained in the divisions and discord of Believers; and therefore they must needs be so∣licitous for the Cure, and lay out themselves and all they have or can do to accomplish it, if they knew the way. And the more zealous any man is for Peace, the more resolutely will he carry on his work, and bear down all opposition that would hinder him in that which he thinks the way of Peace. And when persons thus disposed by humanity and grace, shall be quite mistaken in the very thing they seek, even in the Nature of the Churches unity and peace, they will think themselves bound with all their zeal and diligence, to endeavour the doing of an evill work, and to accomplish a work neither possible nor desirable. And it is not hard for a man of an indifferent wit to fore-see what uncharitableness, discomposure of minds,

of Churches and Common-wealths, and abusing and endanger∣ing of souls, is like to be the fruit of such mistakes about the Churches Unity and Peace. And as the School useth to say (from Boetius and Anselm) Malum non est nisi à bono & prop∣ter bonum, so it will be like by experience to be made a proverb, that Bellum & discordia non sunt nisi à pacificis & propter pa∣cem: The greatest discords and wars will be from the Love and Endeavour of Unity and Concord, and for the obtaining of them by impossible means. These following evills may easily be foreseen.

1. If men mistake about the Nature of the visible form of the Catholick Church, and its unity, it is like to pervert their judgements in many other weighty points of Religion. For when they have received this Error as a Truth, then they will be exceedingly inclined to bend the rest of their opinions to it, and contrive them into a Consistent Form. For Truth would to Truth, as Fire would to Fire, and Water to Water. Yea all that is flexible within them shall be bended to the interest of this conceit.

2. As soon as ever any man hath received this opinion of the necessity of an Universal Visible Head, or common Govern∣ment of the whole Chruch, he is either a Papist, or of an opi∣nion equivalent in folly, tyrannie, and impiety, to Popery. For if such a Visible Head must be, there is no other that can pretend to it with Reason or Honesty any more then the Pope: Nor is it our quarrel against Rome, that their Bishop rather then ano∣ther should be this usurping Head, but that they would have such a one at all! It is not who shall be the man, or power, but whether there shall be any such man or power that we dispute. This Error about the Necessity of an Universal Visible Head, is the very thing that turneth most to Popery, and this is the common argument that is mannaged by deceivers to that end, as their writings commonly declare.

3. And then when men are drawn over to be Papists for the avoiding of Schism, and the obtaining of Unity, they are un∣awares involved in the most desperate Schism; which I have proved that party to be guilty of: (and with it drink in the dregs of all the Roman abominations.) When men have set up a new Church-form, by setting up a new Head and Center of

Unity, and then judge of all particular Churches and Members by this standard, it leadeth them unavoidably to separate from all the Churches and Christians upon earth, that conspire not, and center not with them in their new devised Head.

4. And by this means Charity is much destroyed in mens souls, (and he that hath least of Love, hath least of God) and the Preachers and Pastors turn all their studies into matter of Controversie, and their labors into wranglings, and all under pretence of Catholick Unity: And having not charity, they prove not only sounding brass, and tinkling Cymbals in their most learned labors, but too often burning brass (like Perillus Bull,) and military Trumpets, and all this under pretense of Charity, when they have destroyed it. Hence is it that uncha∣ritable censures are so common, and the Lambs of Christ so often cloathed in the skins of Wolves, by the Wolves that have by exchange put on the skin of the Lamb. Scarse a man that crosseth or displeaseth (that is, dissenteth from, or disobeyeth) the uncharitable Clergy, but he is stigmatized for an Heretick, and charged with almost as much wickedness, as their mouths are wide enough to utter, and the ears of other men to hear. What horrid things have they spoken of the poor Waldenses and Albi∣genses, and Bohemians? Of Luther, Oecolampadius, Calvin, and who not? Though I have had applauding flattering Let∣ters from some of them that tryed whether I were flexible and ductile, yet I doubt not but I shall have my share my self before they have done with me: & I wonder I hear not of it before now. Hence among other reasons its like that Mr. Pierce became so de∣stitute of Charity, as to disgorge his sould of so many bitter re∣proaches and calumnies against the Puritans and Presbyterians, whom if he know not, he sinneth but as Paul did, but if he know, he terrifieth us from his principles by the fruits: that which shews the want of Charity, shews the want of saving Grace: and conse∣quently the want of right to Glory. Hence it is that the greatest Schismaticks are the commonest accusers of their Brethren with schism, Pharisaically saying, I thank thee Lord that I am not as other men, nor as these Schismaticks. Hence also it is that so many learned well-meaning Papists do so pervert their studies and endeavors, and abuse and lose (and worse then lose) their wits and parts to draw men to their way; compassing Sea and

Land to make a Romish Proselite, especially of a Prince, or man of power, interest, or ability to serve them. What pains take they to draw Nations to their minds, and to embroil the world in contentions and confusions to attain their ends? What horrid persecutions, Massacres, and barbarous inhumane cru∣elties have multitudes of men of learning and good parts and natures been ingaged in, by the very Principle that I now con∣fute, and for the promoting of their kind of Unity and Con∣cord, in wicked and impossible ways?

7. Besides this, it takes men off from seeking the true Peace of the hurch, while they mistakingly pursue a false peace. The Devil, the cunning Enemy of Concord, hath not a more effectual way to take men off from the ways and means of holy Con∣cord, then by starting them a false game, and causing them to lay out all their labor to build a Babel, when they should be building Zion. Oh what a blessed state might the Church be in if all the Jesuites, Fryers, Prelates, Priests and others, had laid out that labor for a righteous possible Unity and Peace, in Gods appointed way, which they have vainly and impiously laid out to unite the world in a Vice-christ or Vice-god?

Fore seeing, and at present feeling many of these calamitous consequences to the Church, I think it of exceeding moment, that mens judgements should be rectified that are misled, con∣cerning the nature of the unity of the Church: Still professing that to me they are the dearest Christians, and nearest to my heart, that are most for Unity and Concord, so it be in Christ, and upon righteous possible conditions.

CHAP. II.

The true State of the Controversie, and how much we grant.

HAving given you an account of the Occasion and Mo∣tives that produced this Disputation, I shall now briefly state the Controversie between us. And because the terms are all plain, and my sense of them explained in the fore-going

part, I shall think no more here necessary, then to tell you in certain Propositions, How much we Grant, and How far we are Agreed, and then to tell you what it is that we deny, and wherein we differ.

Prop. 1. We are Agreed that Christ hath a true Catholick Church on earth, and ever hath had since first he planted it, and ever will have to the end of the world, and that the gates of Hell shall not prevail against it, or hath it ever had an Interci∣sion for a day or an hour: and that this Church is so far Infalli∣ble, as that it never was, nor ever will be ignorant of, or erro∣neous against any Article of faith, or part of obedience that is of absolute Necessity to salvation (otherwise by that error it should have ceased to be the Church of Christ.)

Prop. 2. We are agreed that this Catholick Church in re∣spect of the Internal faith and charity of the Members, and their Communion with Christ by the quickening Spirit on his part, and holy sincere returns of devotion on theirs, may be called, Mystical, or Invisible. The thing is utterly undenyable, though some Papists in the perversness of contentious Dispu∣tations seem to deny it. And doubtless when they assert that Christ hath no Invisible Church, they must mean it simply, and not quoad haeo interiora, or else they speak against all sense and Reason. No man is simply Invisible: but every man as to his soul is Invisible.

Prop. 3. We are Agreed that this Catholick Church in re∣gard of the outward Profession of this Inward Faith and Holi∣ness, and in regard of the discernable numbers of persons making this Profession, hath ever been visible, since first it began to be visible: And that the visibility hath never had any intercision. If some Protestanss say otherwise, it's clear that this is all that by the common judgement of Protestants is maintained, viz. That Christians, and the Catholick Church containing the Pro∣fessing Christians through the world, have ever since their first planting had a visible being; but yet 1. That the Visibility was not such but that Hereticks (as the Arrians did) might make a controversie of it, whether they, or the true Christians were the Church indeed, and by their greater numbers or Power might blind men, that they should not see which was the true Church. 2. And that in the Catholick Church some parts may

be much more corrupt, and others much more pure; and the Purer part be so much the lesser, and oppressed and vilified by the more corrupt, that the most part should not discern their Purity, but take them (as they did the Waldenses) for He∣reticks. 3. And that two parts or more of this Catholick Church may so fall out among themselves, as that one of them shall de∣ny the other to be part of the Catholick Church, when yet they really for all that censure remain parts of it, as much as they: And hereupon may grow a contest between them, which of the two is the true Catholick Church, and one part may say, It is we and not you; and the other may say, It is we and not you: and no man shall be able to discern which of the two is the Catholick Church, because it is neither of them, but each are a part. 4. And though the Bodies of the members are visible, and their Worshipping actions Visible, and their Profession audible, yet the faith Professed is not Visible; nor the Truth of their Profession, or of their Christianity, or Church; Truth being the object of the Intellect, and not of sence. 5. And though the true members of the Church do know the true Church, and so it is apparent unto them, yet most that are not members of it, do not know it. Arrians and Mahometans know us to be men professing such and such Articles of faith: but they know not that to be the true faith, nor us to be the true Church, but judge the contrary. In this sence (contained in these Propositions) it is that Protestants deny the Church to have been alwayes Vi∣sible, and not as the Papists commonly mistake them.

Prop. 4. We are agreed that this Catholick Church is but One: There are not two Visible, nor two Mystical Catholick Churches: Nor are the Mysticall and Visible, two: Bel∣larmine might have spared all his labour that he hath bestowed in vain upon this point, to prove that the Visible and Invisible are not two Catholick Churches. The Protestants are further from that Opinion then the Papists: and it is more suitable to the Popish Interest and Cause to be of that Opinion, then to the Protestants. If it were not that they are past learning, by the advantage of their Infallibility, and especially of one man, and one so mean, condemned by them, and that it is unlawfull to be a Teacher of Error, I could tell them of a new device by the advantage of this distinction of Catholick Churches, for the

modelling their mistakes into a more specious plausible form, then now it appeareth in to the rest of the Churches. But we are glad of their company in any Truth, and therefore will not disagree from them in that which makes against themselves.

One Objection I once heard a Learned Anabaptist cast in our way, viz. There may be a Visible Church of hypocrites: therefore the Mystical and Visible may be two. Answ. But the Question was of the Catholick Church, and not of a particular Church. We confess that some members of the Catholick Church are My∣stical and Visible in the several respects before mentioned: and that some are Visible and not Mystical, or as Bellarmine well calls them, Dead Members, and not Living; and that the Church as Visible, is more comprehensive then the Church as Regenerate, or Invisible, and yet all but One Church, though it have more members in it in one respect then in another: And we confess that its possible for twenty or an hundred of these Dead members to constitute a particular Church by themselves (though it is not usual for Visible Churches to be without Liv∣ing members:) and so there may be a particular Visible Dead Member (Analogically called a Member,) or a particular Vi∣sible Church that is thus Dead; and these be parts of the Catho∣lick Church as Visible. But yet there is not two Catholick Chur∣ches, One Visible, and the other Invisible, one alive and the other Dead. In a Corn field there are, 1. Good Corn. 2. Stricken, blasted Corn, that hath a name and shew, but in deed no Corn. 3. Tares, darnell, cockle, and such weeds. It is called, A Field as it conteineth them all: It is called [a Corn field] only from the Corn. The Univocal proper parts of a Corn field, is the Corn only: The Visi∣ble and Analogical parts are also the blasted ears: The darnel and cockle are no parts, but noxious accidents. There are not two fields of Corn, one of true Corn, and the of other blasted ears: And yet the Corn field, taken largely and Analogically, hath more parties in it then true Corn: and you may perhaps have some particular sheavs that are wholly of that which is blasted: which you will call a sheaf of Corn Analogically only: but a sheaf of weeds you will not at all call a sheaf of Corn. Even so in the Catholick Church, there are sincere Christians which are true and living members; and there are Hypocrites which are Analogically members; and there are lo∣cally mixed many that by denying essential points of the Chri∣stian

faith, or by notorious Impiety, do declare themselves to be weeds, and no members of the Church at all.

Prop. 5. We are also Agreed that this One Visible Catholick Church, is One Political Holy Society, as united in Jesus Christ the Head, who teacheth and ruleth it by his Ministers and other Officers, in the several parts, according to the necessity of each. We call it One Political Society, 1. Principally because that all the Church is united in this One Soveraign, or Head, the Lord Jesus: and therefore it is called his body. 2. They have all the same holy doctrine of faith, and Law to live by, and be judged by. 3. They have all Church Officers of the same sort under Christ to teach and govern them. 4. They have all the same kind of Holy Ordinances, as Reading, Preaching, Praying, Praise, Sacraments, &c. appointed them by the Lord. 5. They are all engaged in One and the same Holy Covenant to the Lord: More might be mentioned (and shall be God willing, in a peculiar Treatise of Catholicism, or the Catholick Church) And though Christ himself be not now seen among us, yet may he truly be called a Visible Head. For 1. He sometime lived visibly on earth. 2. And is now the Visible King of all the Church, as he is in the Heavens. Though we see him not, the Celestiall Inha∣bitants do. It is but little of the world that seeth the Pope, any more then they see Christ: If one unseen to us may be a pretend∣ed Visible Head, the other may be truly so. So that the Body, Head, Laws, Worship, &c. being Visible, so is the Policy.

Prop. 6. We are agreed also, that all these Christians, and par∣ticular Churches, are obliged by Christ, even by the very Law of Nature, and the ends of their calling, and the General Laws of the Gospell, to live in as much Love, and Unity, and Peace as they can; and to hold as full and extensive communi∣on as they can: that is, as far as their work requireth, and their Capacity will permit and enable them; those that are co∣habitans and members of one Congregation, must hold local communion in that Congregation, unless Necessity prohibite. Those that through distance are uncapable of joining in the same Assemblies, should yet be conjoined, 1. In the same Lord, Faith, Baptism, Covenant, Profession. 2. In the same bond of Christian special Love. 3. In the use of the same sort of holy wor∣ship, as to the Substance, though they differ in circumstances,

as in the Word, Prayer, Praises, Sacraments, &c. 4. And in one sort of Church Officers and Government. And as far as we have to do with each other, all this should be manife∣sted, and we should readily own one another as Brethren and true Churches, notwithstanding lesser differences.

Prop. 7. To these ends it is meet that the Bishops or Pastors of the Churches should hold in way of Association, as frequent Assemblies as is needfull, for the maintaining of mutual Love and Correspondency, and right understanding of each other, and to manifest their unity, and assist each other in the work of God, that it may be the more successfully carried on by united strength against all oppositions.

Prop. 8. These Associations should so far know the members Associated, as is necessary to the holding of a Christian Commu∣nion with them, and therefore should not admit all into their Association, but such as either produce the Evidences of sound faith and Holy life, or literas communicatorias, certificates from credible members of their communion, that the persons are fit for their Communion.

Prop. 9. These Associations are principally for the Union and Communion of Churches, and therefore must apply them∣selves to the maintaining and promoting of Unity.

Prop. 10. Such Associations should therefore have their set times of frequent meeting in Synods, for Ordinary help of one another, besides extraordinary meetings on extraordinary occa∣sions, which none should neglect.

Prop. 11. We agree that such Associated Pastors may have their Moderators either pro tempore, or stated at the cause re∣quireth. And that it is no great matter whether he be called a President, Bishop, Moderator, &c. in which all should have liberty, so far as that the peace of the Church be not cast away for such names.

Prop. 12. We are also agreed that whatsoever shall be concluded in order to the Union and Communion of Churches, in any of these Synods, the particular Associated Members must observe, they being thereto obliged, by Vertue of those General pre∣cepts thet require us to do all in Unity and Concord, and with one mind and mouth to glorifie God, and to avoid divisions, &c. Except they be such things as cannot be obeyed, unless we

violate the Law of God. Thus far the Canons, that is, Agree∣ments of lesser Synods or greater are obligatory.

Prop. 13. We are also Agreed, that when ever the good of the Church requireth it, there may be Greater Assemblies also held, consisting of many of these conjunct, or speciall mem∣bers delegate by the rest: And that this course should extend as far as our capacity will allow in needfull cases.

Prop. 14. Lastly we shall grant, that where Pastors cannot through distance or other Impediments, hold Synods, or any particular Churches cannot send any competent members to such Synods, yet may they, when its needfull, by messengers certifie each other of their faith, professions, practises, and particular doubts and cases, and so hold communion, in some degree; owning each other as Brethren in one Lord, and by such inter∣course of Messengers and Letters as we are capable of, assisting, and seeking assistance from each other: As Basil and the rest of the Eastern Bishops did to the Western in their distress while they had hope. And the faith of all the Churches that are neer enough for any externall communion, being thus known, their Literae Communicatoriae may be valid and satisfactory, when any mem∣ber passeth into other parts.

Thus far I hope we are Agreed: This much I am sure we hold our selves: But now the difference followeth.

We hold that this Universal Church (which is one in Christ their Head, as the world is one Kingdom in God the absolute Soveraign King) is by Christ distributed into many Congre∣gations, dispersed over the face of the Earth, and that these as several Corporations in one Kingdom, have all their particular Governours and Order. All forcible Government we ascribe to the Magistrate, and deny it to the Pastors of the Church. And that teaching and Guidance which is called Ecclesiastick Government, we suppose is the work of every Pastor in his flock, and the Ordering of the communion of Churches, by Canons, Agreements (and their execution in part) is the work of Synods. And as in this Kingdom, all the Free-schools are go∣verned by the Schoolmasters, who are all under the Prince and Laws, without any General Schoolmasters to Teach, or Oversee, and Rule the rest, (and without Synods too, though they may

meet when their mutual Edification requires it,) and yet all the Schools in England are in Peace, because no Archscoolmasters presume to rob the Magistrate of his power: Even so we judge, that if Pastors do but Teach and Guide their severall flocks, and the Magistrate keep and use his power of forcible Government, that is, in seeing that they do their Offices faithfully, and no Archpastors presume to take the power of the Magistrates out of their hands, the Churches may have quietness and peace: (still allowing a greater Necessity of Communion, and so of Synods, among Churches then among Schools, and reserving the rod to the secular power.) And we concieve, that most of the stir that Popes and Popish Prelates have made about Church Government, hath been but to rob the Magistrate of his due, and to become themselves the Church-Magistrates through the world.

But that the Church hath any Politicall Universal Head but Christ alone, either a Vice god, or Vice-Christ, either Pope or Council; that any one is as Pope Julius saith of himself, [in the place of God, the maker of all things and Laws,] this we deny; That the whole Church on Earth, is so one Politi∣cal Society, as to be under any one terrestial numericall Head, whether personal or collective, Pope, Council, or Patriarks, having power of Legislation, or judgement over the whole, and by whom each member is to be Governed, this we deny: and think it as absurd (and much more sinfull) as to affirm that all the world must needs have one Visible Monarch under God to represent him; and that he is no subject to the God of Heaven, that acknowledgeth not this Visible Universall Monarch. We deny that the Church is such a Society: We deny that it hath such an Head: We deny that it hath any such universal Humane Laws: We deny that the parts of it are to be conjoyned by the subordinate Officers (Cardinals, Patriarks, Archbishops, or what ever) of such an usurping Soveraign. We affirm that no Christian should fancy or assert that any such Head and Order for unity is appointed by Christ; or that it is Desirable, or Rome to be the better liked of because it pleadeth for such an Order, or vainly boasteth of such of an unity; or that any should dare to contrive the promoting of it. Yea we maintain that such fancies and contrivances are the most notable means of

the division, or desolation of the Churches; And that it is the notable hinderance of the unity of all the Christian Churches, that such a false Head and Center of unity is set up, and an Impossible Impious unity pleaded for, and furiously sought by fire and sword, instead of the true desirable unity: And that the Churches will never have true unity and peace if these principles of theirs be not disgraced and disowned, and the true principles better understood.

I shall now give you some Arguments for our Assertion, and then in the End shall give you the true Grounds and Means of unity.

CHAP. III.

Our Arguments for the Negative.

IN the management of the Arguments for the Negative, I shall principally deal with them that would Head the Church with a Council, that is, would make the Church to be autono∣micall, and be the Soveraign, or chief Governour of it self, or the Church Representative of the Church reall (as they use to call them.) As to them that Head it with the Pope, I have said enough already, and others much more, especially Blon∣dell unanswerably. Yet I shall partly take them also in my way, though I deal principally with the other.

And these brief Arguments may serve to confute the Vice-christship or Soveraignty of the Pope.

1. There is no such Head Instituted by Christ. The Scripture pretenses for it I have before confuted, and they are so poor, that they vanish of themselves.

2. The Popes Soveraignty is against the Judgement of the Ancient Fathers, and practise of the Primitive Church, as I have proved in this and a former Book.

3. It is against Tradition, as brought down to us by the great∣est part of the Church on earth by far, as is before proved.

4. It is against the Judgement of the far greatest part of the present Catholick Church, as is proved.

5. It is the the meer effect of pride and tyranny: a plain de∣sign

to set up one man over all the world for his greatness, and their hurt.

6. The pretense of this Soveraignty is the consequent only of Romes greatness, and the will of Emperours, that to conform the Ecclesiastical state to the civil, did give a Primacy to the Bishop of Rome within the Empire.

7. It is a meer impossibility for one man to be the Soveraign of all the Churches in the world, and do the work of a Sove∣raign for them. He had need of many millions and millions of Treasure to defray the charge (which Peter had not.) While he pretends to govern all the world, he doth but leave them un∣governed, or not by him. How can he govern all those Chur∣ches in the Dominions of Infidels, that will not endure his Go∣vernment? There are more then all the Papists in the world now from under his Government voluntarily, that could not be go∣verned by him if they would.

8. There are yet visible many great Churches that were planted by the Apostles, or in their dayes, and never were under Romes Soveraignty to this day, as the Aetheopians, Persians, Indians, and most that were without the verge of the Roman Empire.

9. There is no use for such an Head, as I shall shew anon, of Councils.

10. There is not so much Reason for it, or possibility of it, as that One man must be King or Monarch of all the world. Con∣sidering that spiritual Government requireth residency, and can less be done by Deputies then temporal: And that Princes are truly Church-Governours also in their kind and way.

11. It is an intolerable usurpation of the Power of all Christian Princes and Pastors, who conjunctly in their several wayes are intrusted by God with the Government of the Chur∣ches under them.

12. To make such a Soveraign, is to make a new Catholick Church, that Christ never made.

13. And its the most notorious schism, dividing themselves from all the Catholick Church, that are not their subjects.

14. And inhumane cruelty to damn all (as much as Hea∣thens at least) that believe not in the Pope, be they never so holy.

15. To set up a Vice-god (as Pope Julius paraphrastically cal∣led himself) and a Vice christ on earth over all the Church (as the Papist commonly do, maintaining that the Pope is the Vicar of Christ) is to set up an Idoll, and a name of Blasphemy, against Jesus Christ, whose prerogative it is to be the sole Univer∣sal Head; And therefore he must needs be an Antichrist, whe∣ther he be The Antichrist or not. This much to the Pope.

Thes. The Catholick Church of Christ is not one Visible Poli∣tical * 1.1 body, as joyned to one Universal Visible Head or Sove∣raign, (save only Christ:) And consequently it is not the way to heal the Churches divisions, to draw all into such a body, or endea∣vour such an Union.

This I make good by these following Arguments, which reach both the Italian Papists, that would have the Pope to be the Head or Soveraign; and the French and Cassandrian, who would have a General Council to be the Head, and the Pope only to be the chief Patriarch, and the Principium Unitatis: For if I prove that the Body is not one, as Headed by any except Christ, I shall say enough against both these opinions: But yet as is said, it is prin∣cipally against the later (who are for the Headship of a Coun∣cil) that I shall direct my Arguments; because they are the busie Reconcilers, and because the rest are so largely confuted already on both sides.

Argument 1. That which is the true form of the Catholick Church of Christ, it retaineth de facto at this day: But it retain∣eth not a Political Union under a Visible Terrestrial Universal Head: therefore this is not the true form of the Catholick Church.

Or, what the Catholick Church is quoad essentiam, that it is also quoad existentiam: But it is not such a Body quoad existen∣tiam; therefore not quoad essentiam.

If any will grant the conclusion, quoad essentiam vel formam,

and say that this Policy, Head and Union are not essential to the Church, but separable accidents tending only ad melius esse, he will give away his cause: For the Pars Imperans and pars subdi∣ta are the two essential parts of a body Politick, or Republick, whether Civil or Ecclesiastical, as a soul and body are the parts of man: and if it want either part, the essence is destroy∣ed; It hath lost its Political form. But I need not stand on this, because the case is past controversie, and I know not of any that make the objection, or will go on such terms: I am sure those do not that I have now to deal with. Another thing there may be that is called a Church, without this Form or Head, but not this same thing or body that now we speak of.

The Major proposition I prove thus: The Church of Christ is a true Church at this day, or retaineth its essential parts: there∣fore it retaineth its form. If its essentials were not in existence, the Church were extinct, or did not exist: But that the Church is not extinct or nulled, the opponents will easily grant, and the promise of Christ will easily prove; The gates of Hell shall not prevail against it.

The Minor I prove thus; If the Catholick Church be now Headed with one Visible Head (beside Christ,) then it is either the Pope or a General Council. But it is neither of these. That it is not the Pope, the French will grant. And 1. Its prov∣ed at large by many a volume of Protestant writers; and 2. By the present visible state of the Church; The greatest part of the Church on Earth (and all those in Heaven) disown the Uni∣versall Soveraignty or Headship of the Pope; The Greeks, Abas∣sines, Armenians, Protestants, &c.

That it is not a General Council appeareth, in that there is no such thing in Natural or Moral Existence. Not in Natu∣ral existence; For where is it? when called? how long have they sate? But this none will affirm.

Not in Moral existence; For there is no such thing pretend∣ed, nor possible. I confess the Common wealth is not dissolved at the death of the Prince; because a Successor being determined of by Law (as in hereditary Government,) there is one hath presently right to the place, though he want solemn admittance; or if elective, yet Rex non moritur, both because the successor hath an Intentional Moral being in the Fundamental Law, and

the Intention of the Electors conjunctly, and they presently make an actual choice, or else the power so far as is necessary for execution, falls in the mean time into the hands of some Trustees of the Republick, while they are electing, and the so∣veraign is in fieri: Or if it be in some dissolvable body, whose actual Session is intermitted, yet they are still in Moral being, and ready to assemble, and the Soveraignty for so much as is of ordinary exercise, even over the Universal body, is in the mean time in the hands of some other Assembly, who therefore may be said to partake of the Soveraignty.

But none of this is so in the present case. Here is no Gene∣ral Council ordinarily in natural being; and therefore in the vacancy not in Moral being: There is none that pretendeth to be in Moral being: For the Council of Trent, which was the last pretended General Council, is dissolved; and the Pope would not take it well if any shall call another without him: and no time is appointed for it: The Decennial Council determined of at Constance, is an empty name: and that Decree did but serve to prove, that really General Councils are not the Supream Governors of the Church: For no one obeyeth them in that. And whether ever the Pope, or any one else will call a General Council again, we cannot tell. So that now there is none; nor we know not whether there ever will be. But further.

Argum. 2. That which is the Head, or form of the Catholick Church (or any way Necessary to its Being or Unity) hath ever been found in it, or at least within this thousand years, or at least in the primitive purer ages, or sometime at least: But a true General Council is not always in being, nor ever was within this thousand years, no nor in the purer ages, nor ever at all: there∣fore it is no Head of the Church, nor necessary to its unity.

The Major will not be denyed. The proof of any branch of the Minor may serve turn: much more of all. 1. That a Ge∣neral Council hath not been this forty years in being, all men will confess. If the Church have been Headless forty years, or wanted any thing Necessary to its Being or Unity, then was it so long no Church, or many Catholick Churches, which are known untruths.

2. If the Church have had any General Council within this thousand years, it was either that of Trent, that of Canstance,

Basil, Florence, the Laterane, &c. But none of these were such. For 1. there were no Bishops from the most of the Christian world. I have told you before how few at Trent did the most egregious parts of their work (few more then forty:) The Churches of Syria, Armenia, Ethiopia, and the most of the Christian world, were never so much as fairly invited to be there. If at Florence the Patriarch of Constantinople, and two or three Greeks more were present, what's that to all the Chur∣ches of the Greek Profession through the world? besides all others. The ancient Councils called General, contained All the Bishops that could and would come. For all were to be there, and not one Bishop chosen by two hundred, or by a Prince, in∣stead of two hundred. But at these later Councils were neither all, nor so much as any Delegates (though but chosen by hun∣dreds to represent them) from most of the Churches of the world. Besides the packing and fore-resolutions of the Popes, that ruled all, and many other Arguments that nullifie these pre∣tended General Councils. I say not that all of them were use∣less; but none of them were any more like to Oecumenical or Universal, then Italy and its few servants are like to all the Chri∣stian world.

And that the Ancient Councils were not General, I mean, the four first, or any like them, I easily prove. 1. From the Ori∣ginal of them, and the Mandates, and the Presidents, and Ra∣tifications, and Executions. It was the Roman Emperors that called them, and that sent their Mandates to the Lieutenants and other secular Officers to see to the execution, and to the Bishops to be there: It was the Roman Emperors that by themselves or their Lieutenants, were present to Rule them all according to the proportion of secular interest. It was the same Powers that Ratified them, and what they ratified went for currant, and their Ratification was sought by the Bishops to that end. It was the same Power that banished them that obeyed not, and compelled men to submit to them. Now let any man of Reason tell me, what Power Constantine, Theodosius, Martian, or any Roman Emperor had to summon the Bishops that were sub∣jects in the Dominions of all other Princes through the world? What Authority had they out of their own Do∣minion?

2. Yea de facto, the case is known, 1. That they did not summon the Bishops of other Princes Dominions. 2. That those Bishops (at least no considerable number were there.) What Mandates or Invitations were sent to all the Churches of India, Ethiopia, Persia, or the parts of Parthia, Armenia, Ire∣land, Scotland, &c. that were out of the Roman Power? Who∣ever those one or two were that Eusebius calls Bishops of Persis, Parthia, Armenia, it's a plain case, that there were no due Re∣presentatives of all or any of these Churches there, that were without the verge of the Empire. No Brittish, Irish, (that is, then Scottish) Bishops were there, nor any from abundance other Churches. And the other Councils after that at Nice, make less pretense to such a thing. So that it is most evident that General Councils then were but of the Bishops of the Empire, or the Roman world, unless a Bishop or two sometime might drop in that lived next them. And was the Church no wider then the Empire? Let Baronius himself be judge, that tells you of the Churches planted by the primitive Preachers, in India, Persia, and many other parts of the world. Let Godignus be judge, that con∣fesseth the Ethiopians had the Gospel since the Apostles days (and I pray in what age were they Papists?) Let Raynerius be judge, that saith the Churches of Armenia and others planted by the Apostles were not subject to the Church of Rome? Let the Antiquities of Brittain and Ireland be evidence. But the case is undenyable. All this noyse then of General Councils comes but from a supposition that the Roman world was the whole Chri∣stian world. A small mistake! We home-bred Rusticks may shortly be as well able to prove that a London Convocation was a General Council! Pighius pleading for the Pope, saith plain∣ly, that General Councils were the devise of Constantine. And the Popes themselves do fetch the most specious Evidences for their primacy from the Decrees or Edicts of Emperors, Valen∣tinian, Gratian and others. And what power had those Emperors at the other side of the world?

3. And then before the Nicene Council, what General Coun∣cils were there since the Apostle days? None doubtless that the world now knows of. It's senseless enough to think that 350 Roman Bishops at the second Council of Nice, or the 150 Bi∣shops in the third Council at Constantinople, or the 165 Bishops

at the second Council at Constantinople, or the 150 Bishops at the first there, were the Universal Church of Christ? But it will be more ridiculous to say, that the new-found Concilium Sinuessanum, imagined without proof to meet in a certain Cave, for the deposition of an Idolatrous Pope, were a Ge∣neral Council. Where then was the Head, the unity, the form of the Church for 300 years? Was it governed all that time, think you, by a General Council? yea or ever one day since the Apostles?

Well, but was there ever such a thing at all? Indeed men have a fairer pretence when the Church was contained in a fa∣mily, or a City, or a narrow space, to call the meetings of the Apostles or other Christians then, by the name of a General Council, but they are hard put to it, if this be all. The great Instance insisted on is the Council, Act. 15. But were the Bi∣shops of all the Churches there? or summoned to appear? Act. 14. 23. they had ordained them Elders in every Church; but few of them were there, Timothy, Titus, abundance were ab∣sent. It's plain, that it was to the Apostles and Church at Hie∣rusalem as the Fountain, and best informers that they sent. Not because these were the Universal Church, but because they were of greatest knowledge and authority. If it could be proved that all the Apostles were there, it would no more prove them a General Council, then that the Deacons of one Church were ordained by a General Council, Act. 6. And Mat∣thias and Justus put to the Lot by a General Council, Act. 1. and that Christ appeared to a General Council after his Resur∣rection, and gave the Sacrament of his Supper to a General Council before his death. So that it is most evident from the event, that Christ never made a General Council the Head or Governor of his Church; and that there never was such a thing the world, much less continually.

Argum. 3. The form or unity (no nor the well-being) of the Catholick Church, dependeth not on that which is either un∣necessary, unjust, or naturally or morally impossible: But a true General Council is none such: It cannot be: or if it were it would be unnecessary and unjust. Therefore it is not the Head or Soveraign Governor of the Church, on which its being, unity, (or well being) doth depend.

I have nothing here to prove but the Minor. And 1. I shall prove the Impossibility. 2. The non-necessity. 3. The un∣justice of a General Council: and so that no such thing is to be expected.

A true General Council consisteth of all the Pastors or Bi∣shops of the whole world; or so many as Morally may be called All. A General Council of Delegates from all the Churches, must consist of so many proportionably chosen, as may signifie the sense and consent of all, or else it is a meer name and sha∣dow. Both these are Morally, if not Naturally Impossible: as I prove.

1. From the distance of their habitations, some dwell in Me∣sopotamia, some in Armenia, some in Ethiopia, some in Mexico, the Philippines, or other parts of the East and West-Indies: some at St. Thome's, some dispersed through most of the Turks Dominions. Now how long must it be, before all these have tidings of a Council, and summons to appear, or send their De∣legates? Who will be at the cost of sending messengers to all these? Will the Pope? Not if he be no richer then Peter was. How many hundred thousand pound will it cost before that all can have a lawful summons? And when that is done, it will be long before they can all in their several Nations meet, and agree upon their Delegates, and their instructions. And when that is done, who shall bear their charges in the journey? Alas, the best of the Churches Pastors have had so little gold and silver, that they are unable themselves to defray it. A few Bishops out of each of these distant Countries, will consume in their journey a great deal of money and provision. To provide them ship∣ping by Sea, and Horses, and all other necessaries by land, for so many thousand miles, will require no small allowance.

And then consider, that it must be voluntary contribution that must maintain them. And most love their money so well, and know so little of the need of such journeys and Councils, that doubtless they will not be very forward to so great a con∣tribution.

And it is not to be expected that Infidel Princes will give way to the transporting of so much money from their coun∣tries on the Churches occasions, which they hate.

But suppose them furnished with all necessaries, and setting

forward; How long will they be in their journey? Shipping cannot always be had: Many of them must go by land: It cannot be expected that some of them should come in less than three, or four, if not seven years time to the Council. And will ever a General Council be held upon these terms?

2. Moreover the persons for the most part are not able to per∣form such journeys. Bishops are Elders: Most of them are aged persons. The wisest are they that are fit to be trusted in so great a business by all the rest: And few attain that maturity but the aged: Especially in the most of the Eastern & Southern Churches that want the helps of Learning which we have. And will the Churches be so barbarous as to turn out their aged faithful Pa∣stors upon the jaws of death? Some of them are not like to live out so long time as the journey, if they were at home. They must pass through raging and tempestuous Seas, through De∣serts and enemies, and many thousand miles where they must daily conflict with distress. It were a fond conceit, to think that (without unusual providences) ten Bishops of a thousand ••••ould come alive to the Council, through all these labors and difficulties.

And moreover, it's known how few bodies will bear the Seas, and so great change of air: How many of our Souldiers in the Indies are dead, for one that doth survive? And can ancient Bishops, spent with studies and labors, endure all this? Most studious painful Preachers here with us are very sickly, and scarse able to endure the small incommodities of their habitations: And could they endure this?

3. Moreover abundance of the Pastors of the Churches live under Mahometans and other Infidels, that will not give them leave to travail so far into the Countries of Christian Princes on such occasions. They hate us and our Religion. They are oft at war with us, and then would hang those Bishops as Intelligen∣cers that should offer to come among us.

4. And they must many of them pass through the Countries of other Princes, that are Infidels, and oft in war with the parts which they come from or go to. And it cannot be expected that in such cases they should allow them passage through their Countries. If one do, all will not: When poor Lithgow had travailed nineteen years, he was tortured, strappado'd and dis∣joynted,

and made a cripple at Malaga in the Spanish Inquisiti∣on. And thanked God and the English Embassador that he sped so well.

5. Even at home in Europe, the Princes are so commonly in Wars (as are France, Spain, Venice, Sweden, Denmark, Po∣land, the Emperor, Brandenburgh, Holland, Portugal, England, Transylvania, &c. at this very day) that there is not the least probability that they should all or half consent to have so many of their subjects pass into their enemies Countries to reside so long. Jealousies raised by particular Interests would make it Treason.

6. Moreover many Princes understand that the Pope hath no power to call such Councils, nor any man else: and they know the design of the Pope to subject the world to himself. And therefore they will abhor that their subjects should travail so far at his call, that hath such designs, (or at another mans that hath no authority to call them.) This hath made the Em∣peror of Habassia so resolutely resist the Popes pretensions (as Godignus, Maffaeus, and others do declare) Few Princes will endure to have their subjects brought under a forreign Power.

7. And if you suppose all the Bishops come to the Council, the very number out of all the Christian world, (to make any thing like a General Council) would be so great, as would be unfit for one, or two, or ten, or twenty Council houses or As∣semblies.

8. And they would be uncapable of conferring, through di∣versity of languages. Few of the Abassines, Egyptians, Syri∣ans, Armenians, or of most of the world, understand and speak any language that would commonly be understood and used in a Council. Nor is it possible to do it by Interpreters. For so many Interpreters cannot be used to tell all that understand not, what every man saith, and to expound their minds to others. This would waste an age in a Council; so that such a Council would be a very Babel.

9. And Councils use to be so long, that it cannot be ex∣pected that after so many years journey, old men should live to see the issue, or do any great matters there. Eighteen years at Trent would consume a great many of the Bishops: How

many even of the Popes own Legates dyed before that Council could be finished?

10. And if they should live to see the end, can you dream that they should live to perform the like tedious dangerous journeys and voyages to bring back the Decrees of the Coun∣cill to their Churches? Judge now whether such Councils are not Naturally Impossible.

I will add but this. No men can be compelled. And to make all the world at once agree to so difficult a task, and agree up∣on the time and place, must be a Miracle. One will be for it, and another against it. One for one time and place, and another for another, through most of the world. We see how hardly any two Princes can agree upon times, places, and all circumstances in their Treaties.

2. Let us next enquire, of what Necessity such a Council is. If it be Necessary for Church government, it is either to make Laws, or to execute them. But for neither of these: therefore they are not Necessary.

1. Christ hath made us Laws already sufficient for salvation. And I hope he hath not constituted so loose a Society, and left his Body to such mutations, as that they must so frequently have new Laws. And if it must, sure it must be from their Sove∣raign, who hath reserved the Legislative Power to himself as his Prerogative. Legislation is the highest act of Supremacy, and chief flower in the Crown of Soveraignty. The Church is Christs subjects, and shall subjects make their own Laws? Scripture is sufficient. If this be all that we need General Coun∣cils for, to make Universal Laws to the Church, we can spare them as well as Traytors in a Common-wealth.

And for Execution of Laws, it is either Magisterial, by force of the Sword; and this they have nothing to do with, it being the Princes right. Or it is for the Excommunicating Church offenders: And to cast them out of particular Chur∣ches is the work of the Pastors of those Churches. Others can∣not know the persons, and hear the cause. If all Church∣causes should come to a General Council, Millions of men must be attending them at once.

And if it be to judge who shall be cast out of the Communi∣on of the Churches, and what Churches themselves are to

be excommunicated, the Synods of neighbour Pastors are to do as much of that as is to be done. Where then is the Necessity of such Councils at such rates? Augustine said that drunken∣ness in his time was grown so strong, that there must be a Coun∣cil to suppress it. Could they do such feats as to cure Drun∣kenness, Whoredom, Covetousness, Pride, I would be for them.

3. If a General Council were called, it must be a most unjust Assembly. For, 1. It would be guilty of cruelty and destroy∣ing the Church of Christ, by killing so many of the Pastors as aforesaid.

2. It would be guilty of cruelty and Church destoying by the starving and desertion of the flocks at home. What will become of the poor peoples souls, when they are left to the Wolves, to Hereticks, and Deceivers, and to the temptations of their own flesh, and the world, being for ten or twenty years, or for ever deprived of their Pastors under pretense of a General Council? Basil in his seventieth Epistle tells the Western Bishops, that they of the East could not come to solicite their own cause with them. For, saith he, If any one of us (N. B.) do for the least moment leave his Church, he presently leaveth his people to deceivers. And on this ground he shews that they could not so much as spare Bishops to be meer Messengers to them. Much less could they have spared a sufficient number to stay seven or ten years together. If any think that such Neces∣sities are unusuall, he knows not the world. And Coun∣cils are most usefull if ever, when necessities are greatest.

3. In Councils things are carried by Votes: and so Abassia, Armenia, Mexico, and places so remote that they can send but one or two, would be out-voted by that corner of the world where the Council is called, that can send in proportionably an hundred for one; and so under the name of a General Coun∣cil, a faction might promote any heresie or carnal interest, and no Churches would be so enslaved as those that send at the dearest rates. Italy and a few more parts, at Trent, would over-vote all the Churches of East and South, and set up what interest or opinion they please: And so if one corner of the Church can err, all may err, for all the Council: Where there is an equal interest, there should be an equal power in Councils: which will certainly be otherwise.

4. If the Pope be he that must call General Councils, we shall have none, till it will stand with his interest. And if he have not the power of calling them, no one else hath, for none pretendeth to it. And if they must be called by universal consent, three hundred years is little enough for all the world to treat of the time, place, and other circumstances, and consent.

5. And if the Pope must call them, he will easily by the very choice of the place, procure the accomplishment of his own designs.

6. Those that think it the Popes prerogative to call a Council, do also affirm (as I before shewed in the express words of Bin∣nius and others) that a Council hath no more power then the Pope will give them, and that when they are convened by him, and have done their work, it is all of no Validity, if he allow it not: If he approve one half, that half is valid, and his appro∣bation will make their Decrees the Articles of our faith; when as the other half which he disapproveth shall not be worth a straw. And is it not a most foolish thing for all the world to put themselves to so much charge to defray the expenses of their Bishops, and hazzard their lives, and lose their labours at home for so many years, and hazzard the Churches by their absence, when for ought they know the Bishops of the whole Christian world do but lose all their labour, and nothing shall be valid if they please not the Pope of Rome? And is it not most abomi∣nable justice in him thus to put all the world to trouble, and cost, and hazzard the Churches and the Pastors lives, for nothing, when if the infallible spirit be only in himself, he might have done the work himself, and saved all this cost and labour.

7. By what Justice shall all the Catholick Church be obliged by the Decrees of such a General Council? Is it by Law, or Con∣tract? If by Law, it is by Divine Law, or by Humane. If by Divine, let it be shewed that ever God made such a Government for the Catholick Church, and then take all. If by Humane Laws, it is impossible, and therefore not to be affirmed. For no Humane Soveraign hath power to make Laws for all the world. If you say is it by contract, then 1. All those Nations that thought not meet to send any Bishops to the Council, will be free. 2. And so will all those be that sent Bishops who dis∣sented from the rest. For contract or Consent bindeth none

but Contracters or Consenters. And so England is not bound by the Council of Nice, Ephesus, Calcedon, Constantinople, &c.

8. By what Justice shall any people be required to send Dele¦gates, on such terms as these to Councils, or to stand to their de∣finitions when they have done? When our faith and souls are preciouser things then so boldly to cast upon the trust of a few Delegates so to be chosen and employed? What Bishops other Countries will choose, we know not. And for our own, 1. In almost all Countries it is the Princes that choose, or none must be chosen but who they will, which is all one. 2. If the Bishops choose, its those that are highest with the secular power that will have the choice, who perhaps may choose such as are con∣trary to the judgement of most of that Church that is thought to choose them. Most Nations have a Clergy much at difference. The Remonstrants and Contramonstrants in Holland would not have chosen like members for the Synod. In the Bishops days men of one mind were chosen here in England to Convocations: The next year we had a Learned Assembly that put down the Pre∣lacy, for which a Convocation had formed an Oath to be impos∣ed on all Ministers but a little before. And why should the judg∣ment of the Prelates be taken for the judgement of the Church of England, any more then the other, when for number, learn∣ing and piety (to say the least) they had no advantage (laying aside ignorant, ungodly men, in point of number.) Till the Spanish match began to be treated on, the Bishops of England were ten, if not twenty to one Augustinians, Calvinists, or An∣tiarminians: Now the Arminians would be thought the Church of England, and their doctrine, agreeable to the doctrine of that Church. Would they not accordingly have differed, if they had been sent to a General Council? How bit∣terly are the Articles of the Church of Ireland decryed by the Arminian Bishops since sprung up both in Ireland and England? so that if Delegates be sent to any Council, they may speak the minds of those that sent them, (which perhaps is the King, or a small prevailing party,) but not of the rest: (which perhaps may the best and most.) If Jeremiah of Constantinople be of a Council, he will go one way. If Cyril be of a Council, he will go another way: And his counterfeit Successor undo what he did.

9. No Church that sendeth three or four Bishops to repre∣sent a thousand or two thousand Pastors, can be sure how those Bishops will carry it when they come thither. For ought we know they may betray our cause, and cross their instructions: They may be perverted by the reasonings of erroneous men, or bribed by the powerfull: And to cast our faith on so slender an assurance, is little wisdom.

10. If consent only bind us to the Decrees of Councils (to submit to them as our Rule,) then is Posterity bound that did not consent as their Fathers did, or are they not? If not, we are free? If yea, by what bond? And then why do not the Grotians in Ireland and England obey the Antiarminian Decrees of the Churches in both? Did not the Church of England send Bishop Carlton, Bishop Hall, Bishop Davenant (afterward a Bi∣shop) Dr. Ward. Dr. Goad, and Balcanquall Episcopal Divines to the Synod of Dort, and so England was a part of that Synod? And yet the Grotians and Arminians think not themselves bound to receive the Doctrine of that Synod, nor to forbear reproach∣ing it.

11. It is unjust that any (especially most) of the Churches should be obliged by the votes of others, and oppressed by Majority, meerly because their distance, or poverty, or the age, or weakness of their Pastors disableth them to send any, or an equal number, or to defray the charge of their abode, &c. Ah if good Pope Zachary, or Archbishop Boniface had considered that the essence or unity of the Church did consist in a General Council, that must be fetched partly from the Antipodes, they would have thought better on it before they had excommuni∣cated Virgilius, for saying that there were Antipodes, or quod ali∣us mundus, & alii homines sunt sub terras. Dr. Heylin tels us in his Geography, Lib. 1. pag. 25. that Bede (de ratione temporum, cap. 32.) calleth it a fable that there are Antipodes, and not to be believed: and adds that Augustine, Lactantius, and some other of the Learned of those better times condemned it as a ridi∣culous incredible fable, whose words (saith he) I could put down at large, did I think it necessary.] And did that age dream that the Being or Unity of the Church, or the salvation of the Believers soul depended on this Article, that a General Council, partly called from the Antipodes must be the Churches

Head or Governours? or that the Pope at least must be ac∣knowledged and obeyed by every Christian soul that will be saved at the Antipodes? And Sir Fradcis Drake and Cavendish would not have been so famous for compassing the world, if men had understood, that when the Gospel is spread through the earth, so many poor old Bishops must ordinarily take half such Journies or voyages to do their business. If the Decree of the Council of Constance had been executed, to have had a General Council evry ten years, many would scarce have had time to go and come. But the charitable Church of Rome hath found out a Remedy, not only by the rarity of their Councils (let them decree what they will to the contrary) but also by condemning the most of the Churches, and the remotest, as Here∣ticks, and sending them to Hell, to save them a journey to the General Council.

12. Moreover such Councils are unjust, because of the multi tude of Bishops that must there meet and cannot be heard speak. As the case standeth already, there are many more Bishops in the world then can meet, and speak, and hear in one, or two, or three Assemblies: And many thousand more may be made. If I should say that all the Rectors of particular Churches, whom they call Parish Presbyters, are Bishops, and have votes in Coun∣cils, they would easilyer deny it then disprove it, or invalidate the proofs already brought: But (to proceed on their own grounds) me thinks they that make him a Bishop who hath Presbyters and Deacons under him, should admit all those Pastors of particular Churches that have Presbyters under them, as their Curates, which are many. Or if they say that only Cities must have Bishops, yet must they on their own grounds admit a Bishop for each City: And if every City in a few Kingdoms in Europe had a Bishop in the Council, there would be no room for all the rest of the world. But how prove they that Countrey Parishes may not have Bishops? Why may not (on their own grounds) every four or six parishes have one? Hath God forbid it? where? and when? sure they will not say it is of Divine institution that a Bishop have just so many Parishes and Presbyters under him, and neither more nor less. The number is confest to be left undetermined. And what if Christian Princes, Bishops and people agree to settle Bishops in

every such small number of Parishes, by what Law can they ex∣clude them from a General Council? If they say, by the Canons of former Councils; I answer 1. Those Canons are contrary to Scripture. 2. They contradict one another. 3. They them∣selves do not obey the Canons of many such Councils. 4. Those Councils have no power to make Laws; much less Laws that shall reach to this time and place. But they will say Pauls command to Titus 1. 3, 5. and the example Acts 14. 23. is only of ordain∣ed Elders or Bishops in every City: therefore they may not or∣dain them any where but in Cities. But I deny the consequence. Most ancient interpreters by Elders, Acts 14. 23. Understand meer Presbyters: And then it would as much follow that Pres∣byters must be ordained no where but in Cities: What if I can prove that the Apostles never gathered a solemn Assembly of Christians for Divine Worship any where but in Cities; or that they never administred the Lords Supper any where but in Cities? will it follow that therefore we ought not to Assemble or administer the Sacrament any where but in Cities? But what if this were granted? they cannot deny but every corporation, such as most of our Burroughs and Market Towns in England are, may truly be called Cities in that Scripture sence. And if every such City had a Bishop, Even England, France, Germany, and Italy, a little spot of the world, would make Bishops enough for two or three Councils; and more then could Assemble and do the work.

Two shifts they have against the over-greatness of the num∣ber. One is the course now taken: to have but one Bishop over many Cities, and a very large Circuit of the Countrey.

The other is, to depute one out of many from every Countrey to represent the rest; and so it shall be a Representative General Council, though not a Real. But for the first, 1. Who hath au∣thority to make such diminutions? 2. What if those that are supposed to have that authority, shall be otherwise minded? 3. Its apparently against the word of God, and tendeth to the frustrating of the Office that true Bishops should be so rare. By their own Rule, each City should have one. And let Brerewoods Enquiries, or any such writers help you to conjecture how ma∣ny that would be.

And for the other way, 1. A Representative General Coun∣cil is another thing, quite different from a Real. 2. What word

of God have they to prove such a Representative Council? Doubtless none: And will they give us a Church form, and center of Unity, meerly of their own brains, upon supposition that it is prudential? 3. Men are of exceeding different degrees of understanding, and of different judgements actually: so that if e. g. England should send one, or two, or ten men to represent the rest to a General Council, its more then possible that they may give their judgements in many points so far contrary to the minds of those that sent them, that twenty or an hundred to one at home may be against them. For we cannot send our under∣standings and all our reasons with them to the Council when we send them. And so no man can say that any such Council doth express the mind of the greater part of the Church. 4. By this rule you may reduce a General Council to a dozen men, or to the four or five Patriarks: For all the rest may choose them as their representatives. 5. But its not to be expected that all the Churches should be satisfied of the lawfulness or fitness of such substitutions and representations: And therefore they will not consent or elect men for such a power and work: And who may justly force them?

13. Moreover such Councils are unjust, because there can be no just satisfaction given by men that live at so vast a distance, that this great number that come thither are truly Bishops: yea or Presbyters either. Its not possible under many years time, so much as to take any satisfactory account of their ordi∣nation, and abiding in that office, and the truth of their depu∣tations or elections. And when (in their elected Representative Councils) there will be perpetual controversies between seve∣ral parties (as there is in Parliaments) whether it be this man or that which is truly elected, in how many years will all these be decided, before they begin their work? So that I may well conclude, laying all these seven considerations together, the di∣stance of places, the age and state of the Bishops, the state of the Civil Governments which they live under, their necessary labours at home, and the ruine that will befall their Churches by so much absence, the diversity of their languages, the multitude of the Bishops, and the difficulty of knowing the Ordination and Qualifications of persons so remote to prove their capacity, I say all these together do plainly shew that such

General Councils are impossible and unjust: and therefore not the standing Government or form of the Church, or the center of its Unity.

Argum. 4. As the Synod it self is impossible, needless, and unjust; so it is Impossible that they should do the work of a Head or Sove∣raign Power, if they could Assemble: therefore they are not appoint∣ed thereunto.

The Antecedent is partly manifest by what is said from their different languages and other considerations. Moreover 1. The persons that will have appeals to them, and causes to be judged (if really they will do the work of a Soveraign Power and Judge) will be so many millions, that there will be no room for them about their doors, nor any leisure in many years to hear their * 1.2 causes. If you say, It was not so in former Councils, I answer, that is because they were not truly General, or were called in such times when the Church did lie in a narrow compass, and not in such remote parts of the world; and because they were assembled indeed but occasionally, to advise upon and determine some one particular mans case, or few, and never took upon them to be the Soveraign power or head of the Church, or its es∣sential form or Center of Unity. 2. These millions of persons that have so many causes, will have so far to travail, that it will put them to great cost and labour to come and attend and bring all their witnesses. And if they be not sounder bodyed then our English Souldiers, the poor people of Mexico and other parts of those Indies (to look no further) will be a great part of them dead by the way before they can reach the General Council. e. g. if it should be in the midst of Europe. 3. And the Council will not be competent Judges of so many causes which by distance must needs be much unknown in many weighty Circumstances, whose cognisance is necessary. 4. And lastly, such Councils will sit so seldom, that the work will be undone.

Argum. 5. If God had intended that such a Council should have been the form of his Church, or the necessary Governour of it, he would have acquainted us with his will concerning some certain Power to summon them, (or would have authorized some or other to call such a Council) But he hath not acquainted us with his will herein, nor authorized any to call such a Council: therefore it

was not his intent that it should be the form or necessary Governour of his Church.

Either this Council must meet by an Authoritative call, or by consent. If by such a call, who must call them? The Popes pre∣tense to this Authority is voluminously and unansweràbly con∣futed long ago; and its well known, what ever Baronius say, that the ancient Councils were called by the Emperors; and many since have been called by Emperours and Cardinals. And if you say that it belongs to the Emperour, I answer, what hath he to do to summon the subjects of the French, Spaniards, Turks, Aethiopian, &c? And by this it appears that we never had true Universal Councils: They were but General as to the Roman world, or Empire. For (who ever precided) it is certain that the Emperours called them. And what had Constantine, Mar∣tian, Theodosius, or any Roman Emperour to do, to call the sub∣jects in India, Aethiopia, Persia, &c. to a Council? Nor de facto, was there any such thing done. Is it not a wonderfull thing that the Pope and all his followers should be, or seem so blinded to this day, as to take the Empire for the whole earth, or the Ro∣man world for all the Christian world! yet this is their all. If you say that it must be done by the consent of Princes, then either of Christian Princes or of all. If of the Christian only, you must exclude the Bishops that are under Mahometan and Heathen Princes, and then it will be no General Council; especially if it be now as it was in the time of Jacob à Vitriaco the Popes Legate in the East, who saith that the Christians of the Easterly parts of Asia alone, exceeded in number the Christians both of the Greek and Latine Churches. And whether it be all Princes, or only Christian Princes that should consent, who can tell whether ever it will be? God hath not promised to lead them to such a consent: And they are unlikely of themselves, as being many and distant, and of different interests and apprehensions, and usually in wars with one another, so that if an age should be spent in treating of a General Council among them, its ten to one that the treaty will be in vain, and its next to an impossibility that all should consent. Besides; no man can shew a Commission from God to enable them, and only them to such a work.

But if you say that it must be done by the consent of the Bishops themselves, the Impossibility (moral) is apparent, who will

be found that will be at the cost and pains to agitate the business among them? No one can appoint the time and place but by consent of the rest. Who doth it belong to, to travail to the Indies, Aethiopia, Aegypt, Palestine, and all the rest of the world, to treate with the Bishops about the time and place of a Council? And how many lives must he have that shall do it? And when he findeth them of a hundred minds, what course shall he take, and how many more journies about the world must he make, to bring them to an agreement? But I am ashamed to bestow more words on so evident a case.

Argum. 6. The Head or Soveraign of the Church (as of every body Politick) hath the Legislative Power over the whole. The Pope or a General Council have not the Legislative Power over the whole. Therefore the Pope or General Council are not the head or Soveraigns of the Church.

The Major is of unquestionable verity in Politicks. Le∣gislation is the first and chief work of Soveraignty.

The Minor is proved, 1. Ad hominem by the confession of the * 1.3 chief Opponents, Grotius de Imperio summar. potest. doth pur∣posely maintain it: and so do others: (See of this Lud. Moli∣naeus new Book supposed against the Presbyterians: his Parae∣nesis.) 2. It is the high Prerogative of Christ the true King and Soveraign of the Church, which none must arrogate. He was faithfull in all his house as was Moses. His Law is perfect: It is sufficient to make the man of God perfect: even a suffici∣ent rule of faith and life: No man must add thereto, nor take ought therefrom, but do whatsoever he hath commanded, Deut. 12. 32. To the Law and to the Testimony: if they speak not according to these, it is because there is no light in them, Isa. 8. 20.

Object. But men may make By-laws under Christ and his Laws. Answ. True: but as those are in this case no proper Laws, so no man or men may make them for the Unversal Church. For the business of those Laws is only to determine of circumstances which God hath made necessary in genere, and left to the deter∣mination of men in specie: And we may well know that there was some special reason why Christ did not determine of these himself. And the reason is plain; even because that they depend so much on the several states, capacities, customs, &c. of men,

that they are to be varied accordingly in several times and places. If one standing Law would have fitted all the world, or all ages in these matters, Christ would have made it himself. For if you say he makes some Laws, and neglect others that are of the like kind, and might as well have been done by himself, you make him imperfect and insufficient to his work. And if it be not fit that one Universal Law be made for the world, then a Council must not make it.

And as the sufficiency of Christs law, so the nature of the things declare it, that these matters must not be determined of by an universal Law. Should there be an universal Law to determine what day of the week, or what hour of the day every Lecture or occasional Sermon shall be on? Or what place every Con∣gregation shall meet in? Or where the Minister shall stand to preach? Or what Chapters he should read each day? Or what Text he should preach on? or how long? Whether by an hour∣glass or without? in what habit of apparrel particularly (when many a poor man must wear such as he can get) yea or what ge∣stures or postures of body to use (when that gesture in one Countrey signifieth reverence, which in another rather signi∣fieth neglect) with abundance the like.

And the same is plain from the nature of the Pastoral office. Every Bishop or Pastor is made by Christ the Ruler of the flock in such cases, and they are bound to obey him, Heb. 13. 17. And therefore a General Council must leave them their work to do which Christ hath put upon them, and not take it out of their hands: especially when being in the place, and seeing the varie∣ty of circumstances, they are more competent judges then a Ge∣neral Council at such distance.

The plain truth is, Christ hath left them none of that work to do which belongeth to a Head or Soveraign, but they make work for themselves, that there may seem to be a Necessity of a power to do it. The Church needeth none of their Laws. Let us have but the Holy Scriptures, and the Law of Nature, and the civil Laws of men, and the guidance of particular Pastors pro tempore, and the fraternal Consultations and Agreements of Councils, not to make any more work, but to do this foresaid work unanimously, and the Church can bear no more; there is nothing left for Legislators Ecclesiastical to do. We can spare

their Laws, and therefore their power and work. Their busi∣ness is but to make snares and burdens for us; and therefore we can live without them, and cannot believe that the felicity, or unity, or essence of the Church consisteth in them.

Argum. 7. All the inferior officers do derive their power from the supream. All the other officers of the Catholick Church do not derive their power from the Pope or a General Council: therefore a Pope or General Council are not the supream.

The Major is an unquestioned Maxime in Politicks. Its es∣sential to the Sovereaign to be the fountain of power to all under him. Yea if it be but a deputed derived Soveraignty, secundum quid so called, as the Viceroy of Mexico, Naples, &c. yet so far he must be the fountain of all inferiour power.

The Minor is maintained by most Christians in the world. Every Bishop or Presbyter hath his power immediately from Jesus Christ as the Efficient cause, though man must be an occa∣sion, or causa sine qua non, or per accidens. The Italian Bishops in the Council of Trent could not carry it against the Spaniards, that the Pope only as Head was immediately jure divino, and the rest but mediante Papa.

Moreover it is easie to prove out of Scripture that God never set up any Soveraign power in his Church (personal or colle∣ctive) to be the fountain of all other Church power, nor sendeth us to have recourse to any such for it. Nor can they prove such a power, on whom it is incumbent.

And lastly its most easie to prove de facto, that the Bishops or Presbyters now in the several Churches in the world, did not re∣ceive, and do not hold their power from any such visible Head, whether Pope or Council. Though the Popelings do, yet so do not all the rest of the Christian world. Who are not there∣fore no Ministers or no Church of Christ, whatever these bare affirmers and pretenders may imagine: Nor are all the Ministerial actions in the world null, which are not done by a power from him. And even the Papists themselves will few of them pretend to receive their several powers of Priesthood from a General Council. This therefore is not the Soveraign power, or head of the Church.

Argum. 8. The Head or Soveraign Power hath the finally de∣cisive Judgement, and in great causes all must, or may appeal to

them. A General Council hath not the finally decisive judgement, nor may all men in great causes appeal to them. Therefore a Gene∣ral Council is not the Head or Soveraign power.

The Major is undenyable. The Minor is proved, 1. In that it is not known, nor hath the world any rule or way to know in what cases we must appeal to a General Council, and what not; and what is their proper work. 2. In that an appeal to them is an absolute evasion of the guilty, and in vain to the innocent, because of the rarity of such Councils, or rather the nullity. 3. Because the prosecuting of such an Appeal is impos∣sible to most of the world (as is before shewed) and were it possible, it would be so tedious and laborious a course, that its ridiculous in most to mention such Appeals.

Argum. 9. The Soveraign or Head of the Church (as of every Body Politick,) hath power to deprive and denude any other of their power. The Pope or General Council hath not power to do so: therefore they are not of the Head or Soveraigns of the Church.

The Major is a known principle in polity: He that giveth power, can take it away: And it's confessed by the Opponents in this case.

The Minor I prove, 1. Because else it would be in the power of the Pope or Council, whether Christ shall have any Ministry and Church or not. They may at least make havock of it at pleasure. But that's false. 2. As is before said, we receive not our power from them: therefore they cannot take it from us. 3. The Holy Ghost doth make us Over-seers of the flock, Act. 20. 28. and lay a Necessity on us, and denounce a woe against us, if we preach not the Gospel: and hath no where given us leave to give over his work, if the Pope or a Council shall forbid us. 4. And they can shew no Commission from Christ that giveth them such a power.

Arg. 10. If it were the form or Essence of the Church to have a humane visible Head, then our Relation to such a head would be essential to our Membership or Christianity. But the Consequence is false: therefore so is the Antecedent.

The falseness of the consequent is apparent, 1. In that it cru∣elly and ungroundedly unchristeneth all that do not believe in such a visible Head: That is, the greatest part by far of the

Christians in the world; And 2. By the ensuing argument: And the necessity of the consequence is evident of it self.

Argum. 11. If such a visible Head were essential to the Church, and so to our Christianity, then should we all be Baptized into the Pope or a General Council, as truly and necessarily as we are bap∣tized into the Church. But we neither are nor ought to be so baptized into the Pope or a General Council; therefore they are not essential to the Church or our Christianity.

The Major (viz. the Consequence) is clear, and not denyed by the Papists, who affirm that Baptism engageth the baptized to the Pope. He that is united to the body, is united to the head: he that is listed into the Army, is listed to and under the Gene∣ral. He that is entred into the Common-wealth, is engaged to the Soveraign thereof.

But that we are not baptized to the Pope or a General Coun∣cil, is proved, 1. Because neither the form of Baptism, nor any word in Scripture doth affirm such a thing. 2. No persons in Scripture times were so baptized: Men were baptized before there was a Pope at Rome, or a General Council. And afterward none were baptized to them, at least for many hundred years: otherwise then as they were entred into the particular Church of Rome, who were Inhabitants there. 3. Never any was bap∣tized to Peter or Paul, or any of the Apostles saith Paul, 1 Cor. 1. 13. was Paul crucified for you, or were ye baptized in the name of Paul? They must be baptized into the name of no vi∣sible Head, but him that was crucified for them. 4. The A∣postle fully resolveth all the doubt, 1 Cor. 12. describing the body into which we are baptized, ver. 13. And he entitleth it from the head, Christ, vers. 12. but acknowledgeth no other head, either co-equal with Christ, or subordinate: The highest of the other members are called by Paul but eyes and hands, and thus Apostles, Prophets, Teachers, Miracles, gifts of healing, helps, Governments, are only said to be set in the Church, as eyes and hands in the body; but not over the Church as the Head or So∣veraign Power: ver. 17, 18, 19, 28, 29. so that though he that is baptized into the Church, is baptized into an Organical body, and related to the Pastors, as to hands and eyes, yet not as to a head, nor as to a representative body neither. And me thinks neither Pope nor Council should pretend to be more then

Apostles, Prophets, and Teachers, and Governments. If the form of baptism had but delivered down the authority of the Pope or a Council, as it did the authority and name of the Father, Son, and Holy Ghost, Tradition would have been a tolerable Argu∣ment for them, though Scripture had been silent. But when the Baptismal Tradition it self is silent, and it is a doctrine so mon∣struously strange to the Primitive Church, that all the bap∣tized are baptized to the Pope or a General Council, I know no remedy but they must both put up their pretenses.

Argum. 12. The Essence of the Church into which they were baptized, was part of the doctrine which the Catechumeni were taught, (and all at age should learn) before their baptism. The Soveraignty or Headship of Pope or Council was no part of the Do∣ctrine which (by the Primitive Church) the Catechumeni were taught, and ought to learn, before their baptism. Therefore the So∣veraignty or Headship of Pope or Council was not then taken to be of the Essence of the Church.

The Major is evident, 1. In that the Catholick Church was in the Creed: and it's essentials there briefly expressed in those terms [Holy Catholick Church, and Communion of Saints.] 2. In that Church History fully acquainteth us that it was the practice of the Catethists and other Teachers to open the Creed to them before they baptized them, and therein the Article of the Catho∣lick Church, and the Communion of Saints.

The Minor is proved by an induction of all the Records of those times, which in gross may now suffice according to our present intended brevity to be mentioned. There is no one Writer of many hundred years, no not Origen, Tertullian, Irenaeus, or any other that purposely recite the Churches be∣lief which the Catechumeni were taught, nor Cyril, (or John) Hierosol. or any other who open those Articles to the Catechu∣mens, that ever once mention the Doctrine of the Headship of the Pope or Council, when they open the Article of the Ca∣tholick Church; nor yet at any other time. If they affirm that they did, let them prove it if they can.

Argum. 13. As it is high Treason in a Republick to deny the Soveraign, and to be cut off from him, is to be cut off from the Com∣mon-wealth; so it would be a damning unchristening sin to deny the Headship of the Pope or General Council, if they were indeed

the Head of the Church. But it is no such damning unchri∣stening sin: Therefore they are not the Head of the Church.

The Major is plain from the Nature of Soveraignty. The Minor is certainly proved, 1. Because it is never mentioned in Scripture, nor any ancient Writer for many hundred years, as a state of Apostasie, nor as a damning sin, nor as any sin, to de∣ny the said Headship of the Pope or Council. 2. Because else most of the Christians of the world at this day are Apostates and unchristened: Or if that seem a tolerable conclusion to the Romanists; Yet 3. Because then Christ had no Church for some hundreds of years, which I know they will not think so tolerable a conclusion; For to dream that the ancient Chri∣stians did know any Head of the Church but Christ, or were engaged in loyalty to the Pope or Council, is a disease that few are lyable to, except such as are strangers to the writings of those times, or such as read them with Roman spectacles, resolved what to find in them before hand.

Argum. 14. All Christians are bound to study or labor to be acquainted with the Laws of the Soveraign power of the Church: All Christians are not bound to study or labor to be ac∣quainted with the Laws of Popes and Councils: Therefore the laws of Popes and Councils are not the Laws of the Soveraign power of the Church.

The Major is proved, in that all subjects must obey the Laws of the Soveraign power: But they cannot obey them unless they know them. Therefore they are bound to endeavour to know them.

The Minor is proved, 1. In that they being written in Latine and Greek which a very small part of the Christians of the world do understand, and their Teachers not sufficiently expounding them, and they being more copious and voluminous, more ob∣scure and uncertain (of which next) then for all private Chri∣stians to understand, the people cannot learn these, having enough to do to learn Gods Word. 2. The Papists that deny the use of the Holy Scriptures to the people in a known tongue, and deny the necessity of understanding them, will sure say the same of their Decretals and Canons, unless they mean to set them up above the Scripture, as well as equal them thereto.

Argum. 15. The Soveraign Head of the visible Church and

Center of our unity, must be evident, that all the Christian world may know it: The Pope and General Council are not such. There∣fore neither of them are the Head of the Visible Church.

The Major is confessed by the Opponents; and it's plain, because men cannot obey an unknown power.

The Minor is known by common experience. For many a year together (by Bellarmines confession) learned and wise men could not tell which was the true Pope; yea their Councils could not tell. Most of the Christian world to this day can∣not discern his Commission for that power which he pretendeth to. A true General Council now no man can know, because it is a non ens. Their pretended General Councils are so ravelled in confusion, that they are not agreed among themselves which are indeed such, and which not: but many are rejected, and many suspected (of which Bellarmine giveth us a list) and those that one receiveth, another rejecteth; and the most by far are rejected by most of the Christian world. And when some would take up with the four first, and some with six, and some with eight, the Papists deridingly ask them, whether the Church hath not as much authority now as it had then? And how shall the Christian world know whether it were a true General Coun∣cil or not? Of which see the difficulties first to be resolved, which I have recited in my Disputations against Popery.

Argum. 16. The Laws of the Soveraign Power of the Church must be certain (or else how shall we know what to obey) The Laws of Popes and General Councils are not certain: There∣fore, &c.

The Minor is proved by experience. The Popes Decretals are many unknown, and many proved forgeries (by Blondell ubi sup. and many others) beyond all question: and none of them proved Laws to the Church. The Canons of the first Council of Nice are not agreed on among the Papists. Many others are proved forged: Many are flatly contrary to each other (as I have shewed ubi sup.) and how then shall Christians know what to obey? The ancient Canons condemned the ge∣sture of kneeling on the Lords day (and consequently then at the Lords Supper) the reading of the Heathens Books, and many such things which are now taken for lawful: The later Councils that contradict the former, do seem to most of more question∣able

authority then they. And what Councils are to be re∣ceived and what rejected, they are not agreed among them∣selves, nor have any certain Rule to know by on which they are agreed: Nor will their Popes or Councils yet resolve them this great question. So that Christians are at a loss concerning these Laws, and know not which of them they are obliged by, and which not.

Argum. 17. If the Pope or Council be the Head of the Church, then must their Laws be preached to the people by their Teach∣ers. But the Laws of Popes and Councils need not be preached to the people by their Teachers: Therefore, &c.

The reason of the Major is, because the Laws that they must obey in matters spiritual in order to salvation, the Ministers must preach to them. But these are pretended to be such: There∣fore, &c.

As to the Minor, 1. It would be but an unhansome thing in their own hearing, for Preachers to take their Texts out of the Canons or Decretals, and preach these day after day to the people: which yet they have need to do many a year, if the obedience of them be our necessary duty. 2. Ministers are commanded to preach only the Gospel, and it is said to be sufficient or able to make us perfect, and build us up to sal∣vation. Therefore we need not preach the Canons or Decretals.

Argum. 18. While a Visible Head cannot be agreed on even by those that would have the Church united in suoh a Head, it is all one to them as if there were no such Head, and the union still is unattainable by them. But even among the Papists themselves a Visible Head is not, cannot be agreed on: Therefore, &c.

What good will it do to say we must center some where, and know not where, and obey some body, and know not who? The Italians and Spanish make the Pope the Infallible Head, and say a General Council without him may err, and is but the body. The French make the Council the Head, and say the Pope may err; and that the infallibility (such as they plead for) is in the Council. It is not a Head, but this Head in specie, that is, the form of the Church, if any such be: And therefore they must needs (according to their own principles) be of divers Churches, while they place the Soveraignty in several sorts and persons. Till they better

agree among themselves in their Fundamentals and Essentials of the Church, we have small encouragement to think of uniting on any of their grounds.

Argum. 19. The Soveraign Power or Headship over the Church is a thing undoubtedly revealeed in the Holy Scripture: (For we cannot imagine that the Scripture should be silent in so weighty a point, without intolerable accusation of it.) The Soveraign Power or Headship of Pope or Council is not revealed in the Holy Scripture. Therefore, &c.

They have not yet produced a Text to prove either of them. Those produced by the Italians for the Popes Headship, are disclaimed by the French, as meaning no such thing; and our Writers have largely manifested their abusing of the Text. So have they done of those that are brought for the Headship of Councils. These texts are spoke to so fully by Chamier, Whi∣taker, Amesius, and abundance more, that I think it in vain to do it here again. That of 1 Tim. 3. 15. that the Church is the pillar and ground of Truth, doth not speak a word of a General Council, nor a word of Headship: The whole Church united in Christ, is the Pillar and Ground, that is, the certain Receptacle and retainer of the Truth, the Law of Christ being written in their hearts.

None seems more to favour their concecit then Ephes. 4. 15, 16. which Grotius fastens on: But even that is against them, and not for them. For 1. It is Christ and only Christ that is here said to be the head, and all other parts contradistinguished, and excluded from Headship, and the Body is not said to be united in them. 2. And it is by association, and mutual communication of their several gifts, that the parts are compacted together, and edifie the whole; and not by meeting in any one, and deriving from it.

Object. But were not the Apostles General Officers, and so the Church united in General officers? Answ. This is little to the Question. For 1. the Apostles had one among them to be the Soveraign or Head of the rest, but were of equal power. 2. Nor did a major part of their whole number make such a Head for the Church to unite in, nor do we read that ever a Major vote carryed it among them against a Minor; for they were all guided by the Spirit. Yet its true that they met ofter together then a General Council can. 2. The Apostles as extraordinarily

qualified, and as the Secretaries of the Spirit, have no successors: But the Apostles as ambulatory unfixed Ministers, had even then many companions: For Barnabas, Luke, Apollo, and abundance more, did then go up and down preaching, as well as the Apostles; yet had not any one of them a special charge of Governing all the Churches: nor yet all of them united in a body: For the Apostles called not the Evangelists and other fellow workers to consult in Councils about the Government of the whole; But both they and their helpers, did severally what they could to teach and settle the Churches. 3. Who be they now that are the Apostles successors? If all the Bishops in the world, the case is as we left it. If any small number of Primates or Patriarcks, how shall we know which and how ma∣ny? If they be not twelve, why should one Apostle have a successor, and not others? But there are no twelve only that lay claim to the succession. And if you go further, who can limit, and say who, and how many they be, and how far the number may be increased or decreased, and by whom? In Cy∣prians dayes he and his fellows in the Council at Carthage de∣clare that all Bishops were equal, and none had power over other. And so thought others in those times. Nor was there then any number of Bishops that claimed to be the sole succes∣sors of the Apostles, to rule all the rest. And if they had, when the Church increaseth, the Rulers must increase. But this is not to the main point.

Argum. 20. The Scripture doth appropriate the Universal Headship to Christ only, and deny it to all others: therefore nei∣ther Pope nor Council are the Universal Head.

Eph. 5. 23. It is the peculiar Title of Christ to be Head of the Church, to whom it must be subject, 1 Cor. 11. 3. The Apostle would have us know that the Head of every man is Christ, and the head of the woman is the man, and the Head of Christ is God. So that there is a particular Head over some parcell of the bo∣dy below Christ: but to be the Universal Head of every man, is the proper Title of Christ. In 1 Cor. 12. the unity of the body and diversity of the members is more largely expressed then any where else in Scripture; and there when the said unity of the body had been so fully mentioned, the Apostle comes to name the Head of that Unity, Vers. 27. which is only Christ. [Now

ye are the body of Christ, and members in particular] The Church is never called the body of the Pope, or of a Council, but the body of Christ: yea (as was even now said) in the next words the Apostles, Prophets, and Teachers are enumerated to the particu∣lar members, contradistinct from the Head, so far are all, or any one of them from being the head themselves. And in Col. 2. 10, 17, 19. it is Christ only that is called the Head, and the body is said to be of Christ, and he only is mentioned as the Center of its Unity [And not holding the Head, from which all the body by joints, and bands having nourishment ministred and knit together, increaseth with the increase of God.] And Col. 1. 18. And he is the Head of the body, the Church.] If any say that you cannot hence argue Negatively that therefore no one else is the Head, I answer, They may as well say, when it is affirmed that [the Lord he is God] you cannot thence conclude that Baal is not God. The Apostle plainly speaks this of Christ as his peculiar honour: And he spoke to men that knew well enough that natural bodies have but one Head, unless they be Monsters: And he would not so oft insist on this Metaphor, intending so great a disparity in the similitude, and never discover any such intention; So in Ephes. 1. 22. He gave him to be Head over all things to the Church, which is his Body, the fulness of him that filleth all in all.]

And in Ephes. 4. the Apostle purposely exhorteth us to the observation of this unity; and purposely telleth us by a large enumeration wherein it doth consist: but in all he never men∣tioneth the Pope or a Council: yea he plainly excludeth them, Vers. 3, 4. &c. [Endeavouring to keep the unity of the Spirit in the bond of peace: There is one body, and one spirit, even as you are called in one hope of your calling, One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in you all: But unto every one of us is given Grace, according to the measure of the gift of Christ—He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teach∣ers, for the perfecting of the Saints, for the work of the Ministry, for the Edifying of the body of Christ, till we all come in the unity of the Faith, &c.—] so then you see there is but one Lord of the Church; therefore the Pope or Council is not Lord (in name or deed.) And Apostles, Prophets, Pastors, and Doctors,

are the member contradisting guished from this One Lord, and whose diversity is purposely mentioned, they being the matter or parcels that must have their unity in some other, but not the Church to be united in them. Here is then no mention among all these [Ones] of one earthly Head, whether Pope or Council, not of One Apostle that was the Head of the rest. If such a thing had ever come into the Apostles mind, he would sure have mentioned it on such occasions as these, and not have quite forgotten it; yea and contradict it so evidently.

1 Cor. 6. 15, 17. Our bodies are the members of Christ, (not of the Pope) and he that is joined to the Lord is one spirit (not he that is joined to the Pope.)

Gal. 3. 28. We are all one in Christ Jesus (not in an earthly Head) Many and many times doth the Apostle exhort them to be of one mind, and acord, and take heed of schism, and maintain peace, and he reproveth their divisions at large: yet doth he ne∣ver mention such a sin as dividing from an earthly Head, nor ever once direct them to a Pope or General Council as the Cen∣ter of their unity, or the necessary means of curing divisions. Peter himself exhorteth them to be all of one mind, 1 Pet. 3. 8. but never to be all united in him as their head. The Apostle Paul is punctual in describing the Officers of the Church, and the peoples duty to them: But he never describeth a Pope, or any earthly Head of that Church: nor ever telleth the people of their duty to such: And if such a supposed fundamental should be quite forgotten by men that belieived it, and taught others that which was necessary to be believed, it were incredibly strange. That Paul writing to the Romans should never mind them of the honour of their Sea, or their duty to their super∣eminent Prelate, was his forgetfulness or unbelief. And surely he would never have so sharply reproved them of Corinth for contentions, in saying I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, if he had thought they must have been united in Cephas; without once telling them of such a means of union and reconciliation. He saith [Is Christ divided?] as much as to say, you must be all united in him: but he saith not [Is Cephas divided?] but plainly makes the exalters of Cephas a party that was guilty of division, and Chap. 3. 3, 4, 5. tells them plainly that this shewed that they were carnal. And speak∣ing

of all others in his own person and Apollos, saith [Who then is Paul, or who is Apollo, but Ministers by whom ye believed?] They had not then learned to answer [Why Cephas is the Head of the Church.] And 1 Cor. 46. He speaks as if it were purposely to a Papist [All these things, brethren, I have in a figure trans∣ferred to my self and to Apollo for your sakes: that ye might learn in us not to think (of men) above that which is written: that no one of you be puffed up for one against another] What not for Peter? no not for Peter himself. And doubtless Paul did not believe his supremacy, when he so presumed to reprove him to his face, Gal. 2. So 1 Cor. 10. 16, 17. there is mention of our being all one bread, and one body: but thats because we are all partakers of that one body of Christ, and not because we are united in the Pope or any other.

Moreover when the Disciples strove who should be greatest, Christ expresly rebuketh such thoughts, and instead of grant∣ing any of them that desire, he denyeth it to them all, Mat. 22. 25, 26. Luke 22. 26. The Kings of the Gentiles rule over them, and are called gracious Lords, but with you it shall not be so.] Bellarmine indeed can merrily hence gather that there must be one appointed to be the greatest, because Christ saith, He that will be Greatest, let him be the servant of all.] This is to make good their charge against the Scripture, that it is a nose of Wax by their presumptuons abuse of it; as some men would prove the Apostacy of the Saints, by their own Apostatizing, when yet they prove it not, though they ruine themselves. Did not Christ by these words reprehend their seeking of a Supremacy? And yet doth he grant it?

Oh but it is only Tyranny that Christ forbiddeth them. Answ. That which Christ acknowledgeth in the Kings of the Nations, without reprehension, that is it which he denyeth to his Disciples. But it is not Tyranny but Dominion which Christ thus acknowledg∣eth in, and alloweth to the Kings of the Nations: therefore it is not Tyranny but Dominion which he forbiddeth to his Disciples; That which Christ here speaketh of the Kings of the Nations, is somewhat common to all Kings, and so as Kings. But Tyranny was not common to all Kings, nor to them as Kings: there∣fore it is not Tyranny that he speaks of. Moreover its plain that it is a Greatness in Desire and Affectation that is the subject of

Christs speech, and not an allowed supremacy, and that he forbids this Supremacy in the following words, [Let him be the servant of all] q. d. [I allow in my Kingdom to the Preachers of the Go∣spel no other Greatness or superiority above others, but what con∣sisteth in holiness, and humility, and doing good, and so in disclaim∣ing of Ruling Greatness.] In Luke 9. there's mention of [him that was least, &c.] It follows not thence that one was appoint∣ed to be the lowest. And if the will of Christ were known to them that one should be the Supream, and this was Peter, what need they strive any further about it; or why doth he not re∣buke them for resisting their Supream?

Again I say, that I cannot see how it can stand with the wis∣dom or goodness of Christ the Law-giver of his Church, or the perfection of his Laws, or how it can be any way probable, that he should be wholly silent of so great a point as the Head∣ship and Center of the Churches Unity; never giving us either the Name or Titles of such a Head, nor the seat of his Empire, nor appointing him his work, nor directing him how to do it when he hath the greatest work in the world to do (as these men suppose) and such as surpasseth the strength of man, yea of a thousand men; never giving him any advice and direction for the determining of his very many occurrent diffi∣culties; nor once giving us any of his power, nor telling us of his prerogative, nor telling us what officers he shall appoint un∣der him, and how; nor once telling any man of his duty to obey him; never telling us any thing of the succession of this So∣veraign in whom it shall reside; nor once telling us historically of the exercise of any of his power: I say that not a word of this should be mentioned by Christ or his Apostles, even when there was so great occasion, when Peter was among them, when there was striving for supremacy, when the Churches were lamentably contending about the preheminence of their teach∣ers, and some were for one, and some for another, and some for Cephas himself; and when so many heresies arose, and haz∣zarded the Churches, as among the Corinthians, Galathians, and others there did; This is a thing so hard to be believed by one that believeth the wisdom and love of Christ, that I must say for my part, it surpasseth my belief. Especially (as is said) when also so much is said against the Supremacy contend∣ed

for. All this I speak of any earthly Head, whether Pope or Council.

Object. But (say the Papists) you can allow Princes to be the Heads of the Church: why then not a Pope? Answ. We acknow∣ledge Princes and Pastors over parts of the Church, but not over the Church Universal. Every Corporation may call the Major or Bayliff a subordinate Head of that Corporation, but not of the Kingdom.

Object. There may be a Prorex, a Viceking: and why not then a Vicarious Head of the Catholick Church? Answ. 1. Be∣cause a Kingdom is not so big as all the world, or all that is and may be Christian. 2. Because a King having Dominion, hath power of doing all that by others that he cannot do himself: But a Pastor being a Minister, hath no such power given him, but must do his work himself. 3. Because the work of the Ministry requires far more labour and attendance. So that it is an utter Imopssibility that any man should be able to do the work of a supream Ruler of all the Christian world, yea or the hundreth part of it, as it must be done. 4. And lastly, because Christ hath made no such Prorex, or Vice-head: and none can have it with∣out his commission.

Object. But the Civil power hath been exercised by an Empe∣rour over more then all the Christian world: And why then may not the Ecclesiastical? Answ. 1. Its notoriously false that ever Emperour had so extensive a Dominion. 2. The Gospel must be preached over all the world; and therefore we must consider the possible future extent of the Church, and not only the pre∣sent existent state. 3. There are many millions of Christians mixt in the Dominions of Infidel Princes among other Religi∣ons, which makes the Government of them the more difficult. 4. I shewed before from the nature of the work many other diffi∣culties, which make a difference.

Object. Monarchy is the best Government; therefore the Church must have it. Answ. The Monarchy of God is best: but among men it is according to the state of the Rulers and sub∣ject. One way is better in some cases, and another in others. 2. For one man to be Monarch of all the Christian world, is not best, when by taking a thousand times more upon him then he can do, he will ruine instead of ruling well. 3. You may as

well say, An Universal Civil Monarch over all the world is best; therefore so it must be: but when will you prove that? But if I mistake not in my conjecture, it is the thing that the Jesuites have lately got into their heads, that the Pope must have the Universal Soveraignty Ecclesiastical and Civil; that so an Uni∣versal peace may be in the world.

Obj. There was but One High Priest before Christ. Answ. 1. No more there was but one Temple; Will you therefore have no more? Nor but one civil Monarch in that Church: Would you have no more? I partly believe it. 2. It was easie for one to Rule so small a Nation as Judaea in comparison of all the world. 3. Prove you the Institution of your Supremacy, as we can prove the Institution of Aarons Priesthood, and the taking of it down again, and we will yield all. 4. That Priesthood was a Type of Christ the Eternal Priest, and is ended in him, as the Epistle to the Hebrews shews at large.

Object. There is a Monarchy among Angels and Devils. Answ. 1. Its a hard shift when you must go to another world for your pattern: But for your Argument fetcht from Hell, I will leave it with you: but for that from Heaven, I say, theres no proof of it. And if there were, till you can prove that our work and fitness for it is the same as Angels, and that the Lord hath appointed the same form here, you have said nothing.

But because this Question is largely handled by abundance of our Learned Writers, I shall say no more to it here, but con∣clude, that by this which is already said in brief, it is manifest, that The Catholick Church of Christ is not one Visible Political Body, as joined to any One Universal Visible Head or Soveraign, besides Christ.

If any being driven from this hold, shall say, that yet there are several Patriarcks that Govern the several Provinces of the Christian world, though there be no head but Christ. I answer. 1. If there be no earthly Head and Center of unity, then I have the main cause. These Patriarcks may and do at this day, un∣reconcilably disagree among themselves. This therefore will not serve for a unity. 2. When (as is aforesaid) you have well proved the Institution of these Patriarcks, and how many they be, and who, and the power of Princes to make new ones,

(and not to forbear it, and to pull down the old ones:) and when you have answered the foregoing Arguments, as many of them as extend to Patriarchal power also, as well as Unversal Head∣ship, then we shall take this further into consideration. In the mean time, I supersede, as having done that which I think necessary to take off men, from inclining to Rome, and re∣proaching of Churches, upon the erroneous Conceit of the Na∣ture and unity of the Catholick Church; as if it were One, as under One Earthly Visible Head.

CHAP. IV.

Opening the true Grounds on which the Churches Unity and Peace must be sought, and the means that must be used to attain so much as is here to be expected.

Quest. BUT if this be not the way of the Churches Unity, which is? and what should we desire and endeavour for the attaining it? For the distractions of the Church are so great through our divisions, that it makes us still apt to suspect that we are out of the way.

Though it be a great work to answer this question right∣ly, and a hundred, a thousand times greater to answer it satisfa∣ctorily (that is, to satisfie prejudiced incapable men with a right answer,) yet I shall attempt it by casting in my thoughts; or to speak more confidently, by declaring so much as I am certain is the will of God concerning this weighty thing.

And here I shall first lay down those grounds upon which we must proceed, if we will do our duty for the union of the Church. 2. I shall tell you what must be done to reduce them into Practice.

1. THE first General Ground is this [Peace and Holiness must be carried on together: Yea Peace must be sought as a Means to Holiness: and therefore Holiness which is the End, must be preferred.] The wisdom that is from above, is first

Pure, then Peaceable, Gentle, easie to be intreated, &c. Jam. 3. A man may be saved that cannot attain Peace with men: and there∣fore we are commanded to seek it as an uncertain good, Rom. 12. 18. If it be possible, as much as in you lyeth, live peacably with all men: But no man can be saved without Holiness, Heb. 12. 14. Follow Peace with all men, and Holiness, without which no man shall see God. There is a kind of Unity among Devils. For if Satan were divided against Satan, how could his Kingdom stand? Mat. 12. There is a Peace in a state of misery and sin, which hindereth mens recovery. For when the strong man armed keeps his house, the things that he possesseth are in Peace. It is a state of greatest danger on earth to be United in evil, and to have Peace in a way of sin. And there∣fore it is no wonder if there be more lovers of Peace then of Ho∣liness, and more that will cry out of our Divisions then of our ungodliness, and more that cry out of so many Religions, then of irreligiousness and ungodliness. For nature may make a man in love with Unity and Peace, but not with Holiness; for with that it is at Enmity. Hence it is that we hear so many Worldlings, Swearers, Drunkards, Whoremongers cry up uni∣ty, and cry down so many minds and wayes: And hence it is that so many, such wicked livers do turn Papists on supposition that there is more unity with them. And so the Popish party among us are the sink into which the filth and excrements of our Churches are emptyed.

2. The second General Ground. From hence it followeth that the first closure of the members of the Church must be up∣on principles of Faith and Holiness: and therefore only between the Professors of Faith and Holiness. And therefore we ought not to be solicitous of obtaining a Unity with open ungodly men; For what Communion hath light with darkness? or what concord hath Christ with Belial? If men will not agree with us in the great Principles of Godliness, nor join with us in avoiding crying sins, and living an Holy life; it is they that are the Separatists, and withdraw from our communion. If they will not come to us in Piety, we must not come to them in Impiety. And to attempt a union with them in Government and Ceremonies, when we cannot bring them to a Union with us in seeming Godliness, is as vain as to attempt to an Association

with the dead, and to make a marriage with a stinking Corps. It is therefore but a carnal stir that Papists, and some Recon∣cilers make to have a Union so General, as shall take in the most impious rabble that ought to be excommunicated, and should conjoin the living and the dead. And therefore in some cases we are all called to separate, by him that calleth us in other cases to unity: And he tels us that he came not to send peace, (with such) but division.

3. The third General Ground. Unity and Peace are such excel∣lent things, and so much depend upon Love and Holiness, and suppose also so much Illumination, that the perfection of them is reserved for Heaven: and as it is but a small measure of Illumi∣nation, and Love and Holiness that is here attainable, in compari∣son of that which we shall have in heaven; so it is but a small measure of Peace and Concord: And therefore though our de∣sires and endeavours should go as high as we can, yet our expe∣ctations on earth must not fly too high. This hath been my own error. I have not sufficiently considered, that perfect Peace, as well as perfect Holiness is the prerogative of Heaven, and that true Peace will be imperfect while the Light and Vertue which is supposed to it is imperfect. And it is a blind absurd conceit of them that wonder we have not perfect Unity, when yet they murmur at Piety, and think a little may serve the turn, and any sin is tolerable thats directly against God, but not disunion.

So much for the General Grounds: The Particular Grounds are these following.

1. Ground IT is the Prerogative of the Lord Jesus to be the only Head and Soveraign of the Church. And his will revealed is our Law, and in him only must we center: and not in any Vicarious Universal Head: And from him must all receive their power: and all must worship God according to his praescript. Eph. 4. 3, 4, 5. & 1. 21, 22. Mat. 28. 18, 19. Col. 1. 18. Acts 4. 12. & 3. 22. & 7. 37. Mat. 3. 17. 1 Cor. 3. 5, 22. 1 Cor. 1. 12. Gal. 2. 9, 10.

2. Gr. The Holy Scriptures with the Law of Nature, are the only Laws of Christ: unless as he may possibly by extraordi∣nary

Revelation, oblige some person to a particular duty, not contrary to that word, but left undetermined: which yet is so rare a thing that men must not rashly presume of such a matter, 1 Tim. 1. 3. Gal. 1. 7, 8. 9. Isa. 8. 20. 1 Cor. 4. 6. 2 Tim. 3. 17. Deut. 12. 32. Mat. 15. 9, 11.

3. It is the prerogative of Christ himself to be the supream, absolute and final Judge of the sence of his own Laws, and of the causes that are to be tried thereby.

And therefore it is treasonable folly to attribute any of this to man: and to cry out for an Absolute Judge of Controversies here on earth: when one saith, This is the sence of Scripture, and another saith that is the sence: saith the Papist, [But who shall be Judge?] To which I answer, How far man is Judge, I shall tell you in the next: but the Absolute Judge, and the final Judge is only Christ. He that made the Law is the proper Judge of the sence of his own Laws: Do you not know that Christ will come to judgement, and that all secrets must then be opened by him, and he must decide what man cannot? Man is to Judge but in tantum; ad hoc; secundum quid; limitedly; so far as he must execute; but Christ only Judgeth entirely, finally and absolutely, 2 Cor. 4. 3, 4, 5. 1 Tim. 5. 24. Jam. 4. 11, 12. 1 Pet. 1. 17. & 2. 23. 1 Cor. 2. 15. Act. 23. 3. 1 Cor. 13. 9, 10, 11, 12. Mark 7. 9, 13.

4. All Councils whether General, or Provincial, or Classical, which consist of the Bishops or Pastors of several Churches met together, are appointed and to be used directly, but gratiâ Unitatis, & Communionis Christianae, and not directly gratia re∣giminis for the Governing of Pastors, in order to Unity and Communion, and not as a Regimental, as to the Pastors. This Proposition which is of exceeding consequence, was voluntarily asserted to me, without my own asking his opinion, by that Learned, Judicious man Arch-Bishop Usher; a man well known to be acquainted with the Judgement and practice of the Anti∣ents, if any other whoever. His words were these. [Councils are not for Government, but for Unity; not as being in order of Government over the several Bishops; but that by consul∣tation they may know their duty more clearly, and by agree∣ment maintain Unity; and to this end they were anciently ce∣lebrated] Himself a Primate, recommended to others these mo∣derate

Principles. And this middle way of Reverend Usher is the true healing Mean, between them that would have properly Governing Councils, and them that would have none, or think them needless, or but indifferent things.

But yet (as is before mentioned in the tenth Proposition) con∣sequentially we are obliged to perform the Agreements of these Councils, if they be agreeable to the General Rules of the Scri∣ptures, or if our performance be not forbidden by the Word of God; Because we are under the General obligation to do all things in as much unity, concord and peace as we can, Gal. 2. per totum. 1 Cor. 3. 5, 22. 2 Cor. 13. 11. & 1 Cor. 1. 10. & 4. 6. Mat. 20. 25. Phil. 3. 16. & 4. 2. Mat. 23. 8, 9, 10. 1 Pet. 5. 3.

And I grant that Pastors are related to the Universal Church, as well as to a particular, and are to have a common care of the whole, though they have a special charge only of their parti∣cular flocks. Therefore many Pastors in a Synod are Pastors as well as disjunct, and therefore their acts are authoritative Go∣verning Acts as to the flock. But 1. to the Pastors themselves, they are not properly Governors, no more in Synods then out. 2. And as to the flocks, they are not in a direct superiour order above their particular Pastors; but only from their concord are accidentally more to be regarded and obeyed then a single Pastor, as a Colledge of Physitians is more to be regarded then a single Physitian, not as being of higher authority, but of greater credit, in cases where men must be trusted.

5. A Council consisting of Bishops or Pastors that by distance are not uncapable of ordinary local Communion, whether it be a General Council (as they are commonly called, which are not such properly) or National, or Provincial. 1. As they are Christians singly, have a Judgement of Discerning, what is sound Doctrine, and whom to judge Catholicks and fit for their Communion: And 2. As they are single Pastors, they have the Judgement of Direction, what Doctrine to recommend as found to their people (limited to the Superiour Direction of God by his Word,) and whom they must hold or not hold Communion with: And this is an Authoritative Direction, which may be accompanyed with a Commanding, as an Herald or Pursevant may command in the Princes name. 3. And as they are many Pastors in Council assembled, they have a Judgement of Concord,

or Power to enter solemnly into Consultations for mutual in∣formation, and then into Agreements, for the right perform∣ance of their duty, in recommending that which is sound Do∣ctrine to their people, and receiving the true members of the Catholick Church, and rejecting such as are to be rejected.

So that the most General Councils of true Pastors caeteris pa∣ribus, are to be most reverenced by the Princes and people, and in cases where they are sure it is lawful to follow their Agree∣ments, though they be not satisfied of the necessity of it à na∣tura rei, they ought to follow them on the account of unity; and also in cases meerly doubtful to them in point of Doctrine, to be ballanced by their judgements rather then by the Judge∣ment of single Pastors, and more then by any other humane judgement caeteris paribus: which exception I add, because a smaller Assembly, yea a single Pastor or private man, speaking according to the Word of God, is to be believed and regarded more then the greatest Assembly contradicting the Word: yet we are not easily to think, without evident proof, that one man should be rather in the right then so many; seeing it is easier for one to err then so many, and the promises are more to the publick, then any single persons, so far as they can be known to others: And yet an Assembly of an hundred, or twenty, or ten apparent humble, holy, Judicious men, is likelier to be in the right, and more to be regarded, then an Assembly of a thousand ignorant unlearned wicked Bishops. One clear eye may see further then ten thousand purblind ones, Act. 6. 5. Act. 5. 34. 1 Thes. 2. 14. 1 Cor. 11. 16. & 14. 33. & 10. 32.

6. As the properest matter for such General Assemblies to Consult and Agree upon, is General things; as, What Doctrine is sound, and what unsound in General; what persons in General fit for the Churches Communion, and what unfit, &c. so smaller Assemblies that are capable of ordinary personal Communion, and know the persons and circumstances of the cases, are fittest to consult and agree whether such or such particular persons are fit for their own Communion; yea and for their Churches Communion in difficult cases: And also may consult and agree what Doctrines and practises to recommend to their own peo∣ple, as most agreeable to the Word of God: And thus far these two sorts of Synods may be said to have a power of Judging;

viz. ad hoc, in order to such agreements and practice, Act. 6. 5, 6. Rom. 15. 26, 27. 2. Cor 8. 19.

7. The Postors of particular Worshipping Churches, are the Authorized Guides, Rulers or Teachers of those Churches, and each Member thereof: and must first discern in their own minds, and next (if they be many over a Church) Agree among themselves, and then teach the people, what is to be believed and practised, and with whom in General, and in Particular to hold Communion, and whom to avoid, and may charge the peo∣ple in Christs name to obey their just directions; and when they have done, must themselves execute their own part herein (as by avoiding the Rejected, and not delivering them the Symbols or Sacrament of Communion, &c.) And though they must consult with neighbor Churches for carrying on the work of God in unity, and to the best advantage of the Common cause, yet are they not under the proper Government of them, or any Assemblies (Ecclesiastical,) though obliged in all just things to Agree with them. So that Canons as Canons, I mean the Con∣clusions of such Assemblies, are but properly Agreements, and not Laws, though by consequence they may be said to oblige, or rather we by another Law obliged to accord and pra∣ctise them, Heb. 13. 17. 1 Thes. 5. 12, 13. 1 Cor. 4. 1, 2. Act. 20. 28.

8. The work of Councils how large so ever, is not to make new Scriptures to be the Rule of our Faith and Life, nor to make new Articles or Doctrines of Faith, nor to frame God a new Worship in whole or in part; But by Consultations and Agree∣ments to strengthen each other, and Direct the people in the faith of Christ, and the maintaining and propagating the Do∣ctrine of the Holy Scriptures, and doing those duties in the Worship of God, and in Righteousness and Mercy to men, which the Scriptures do impose, and in agreeing upon those Modes and Circumstances of Worship which God hath made ne∣cessary in genere, and left to occasional humane determination in specie: Nor may they under this pretence, either contradict the just determination of the Magistrate concerning such Cir∣cumstances, or impose any ensnaring, needless Ceremonies upon the Church; but only order the service of God according to the General Directions of the Scripture, and the Light of Na∣ture,

which by the consideration of the case may help to discern the fittest order. It is therefore a strange assertion of some, that Governours have nothing to do if they may not appoint new Ordinances or Symbolical Ceremonies on the Church, and make new Laws, seeing God hath done the rest already. As if it were nothing to see to the execution of Gods Laws? Or as if this were not the fittest work for such kind of Rulers, whose Rule is only by Ministerial Guidance? Or as if the determination of Necessary Circumstances requisite ex natura rei, were not enough for them to do, beside what is written? There being no more necessary to the reducing of the Laws of God into pra∣ctice: Me thinks meer servants and Embassadors should not be very forward in making Laws, if they understand their office, Jam. 4. 12. Heb. 8. 10, 16. Gal. 3. 15. Deut. 12. 32. Ezek. 2. 7. & 3. 10, 11. 1 Cor. 3. 5. & 4. 1, 2. 2 Cor. 1. 24. 1 Cor. 6. 12.

9. Those necessary Circumstances in Religious Worship which are of humane determination, and left undetermined by God, are unfit matter for General Councils or remote Assem∣blies to make standing General Laws of: For 1. the Nature of the things are such as are mutable, and unfit to be fixt, but must be frequently varied as occasions require. 2. The occurr∣ing circumstances will be the fittest guide to determine them. 3. They may be meet in one Countrey, or Church, which are unmeet in another. 4. Upon such reasons God himself hath left them undetermined: Therefore he left them not to any fixed Ge∣neral determination. 5. The Pastors that are in the place are the fittest Judges of those occasions that must determine them. 6. And it is the office, and in the Commission of those Pastors to be the Guides of their own actions and Congregations. 7. And Coun∣cils are not their Lords. So that all this laid together, may tell us that it is rather the work of particular Pastors or Bishops, and of neerest Associations in those cases where Concord is requisite, then of Provincial, or National, or General Councils to deter∣mine of such Circumstances. For example: The command of preaching, reading, administring the Sacraments, singing Psalms, &c. do imply that I must have some time and place to do them in: I must use some gesture, vesture, necessary utensils, but it tells not what in particular: I must read some particular Chap∣ter, Psalm, &c. or so much of it: Now common prudence will

tell me what to do in these cases my self, or else I am not fit to be a Pastor, or entrusted with so great a work as Gods publick Worship, or the care of souls. Shall a Council now make Laws that all the Ministers in the World, or in this Nation, shall preach only on such a day, and only at such an hour, and in this or that part of the Church, and only on such Texts such days, appointing them a Text for every day; or that they shall use only such words in praying and preaching as is written for them; or shall pray or preach just so long; or shall sing only such a Psalm, in such a tune, using only such cloaths, and such gestures, with an hundred the like? This is to make themselves Masters of the Church, and use their power to the destruction of Ministry, Worship and Church, and not to the Edification of it. The present state of the flock, by sin; or affliction, or the like, may make such a Text fittest for me to preach on, and such a Chapter to be read, or such a Psalm to be sung, when by the Impositions of proud usurpers I am commanded to use the con∣trary, viz. Subjects of Joy, in a time of Humiliation, or of Hu∣miliation in the time of Joy, &c. Many the like inconveniencies might easily be manifest. These unnecessary Impositions are the Engines of Division, Act. 15. 28. Rom. 14. throughout. Rom. 15. 1, 7. Phil. 3. 15, 16. Mat. 23. 4. & 11. 28. 1 Cor. 6. 12. 2 Cor. 1. 24.

10. Where some Impositions by Magistrates or Agreements by Ministers in such Circumstances are thought lawful or fit, yet must not the Churches Unity or Peace be laid upon them: So that if through the weakness of Christians they could not per∣ceive the lawfulness of them, but did think they should sin against God if they used them, it is a cruel dividing course for Magi∣strates here by sore penalties, or Pastors Excommunications to seek to drive them upon that which they think is the way to hell, or the wrath of God, when in the Judgement of the Imposer it is a thing indifferent: The peace of the Church and of Consci∣ence is more worth then a Ceremony, and better kept by gentle recommending such things (if fit,) and a tender rebuke or check to the weak, then by forcing all to that which they neither can nor need to use. But some say, if all may use what way they will, what order shall we have? I answer; therefore make no un∣necessary Laws: cast not a foot-ball of contention before them:

These presumptuous Impositions are the fire brands of the Church. For example: we had here a Law that Ministers should read only such a peece of a Chapter called an Epistle and Gospel such a day (which yet I would not disobey:) here now arose contention about it: The same Ministers were left at li∣berty what Text to preach on: and this liberty made no breach in the Church. Ministers were commanded to wear a Surplice, and this raised contention: But what kind of hat, or cap, or shooes, or hose to wear, they were left at liberty, and this made no con∣tention, nor occasioned any undecency. The Lords Supper was to be taken only kneeling: and this raised contention: But they were left at liberty whether to kneel, or stand, or sit at Sermon, or reading, or singing Psalms, and this bred no unde∣cency nor division. They were enjoyned to bow at the name of Jesus in the reading of the Gospel only: And this raised division. But they were left at liberty to bow or not to the Name of God; Christ, Lord, &c. and to the Name Jesus in Sermon, or the Epi∣stle, or the same Gospel read in the whole Chapter: and this bred no division, nor discontent: Lay the Churches peace up∣on no new humane Impositions, if you would have it hold. Peruse Rom. 14. and the other Text last cited, 1 Cor. 6. 12.

11. The Churches Peace or Unity must not be laid on any bare words of mans devising. It's not a work for Councils or Prelates to form the Christian doctrine in new methods and terms, and then to force others to subscribe or use those very terms: If the same men that refuse this, be willing to sub∣scribe to the whole Scripture, or to a Confession in Scripture terms, you may force him to no more.

Object. But Hereticks will subscribe to Scripture. Answ. 1. They must wrest it then, or wrest their Consciences: And by either or both these shifts, they may also subscribe to any of your Confessions. 2. If his Heresie be latent in his mind, you know it not, nor can call him an Heretick, nor doth it hurt the Church: If it he published or preached to others, let civil Governors question him for corporal punishment, and let the Associate Pastors question him to his Reformation or Rejection. You will have a better ground to reject him for delivering false∣hood in his own words, then for not subscribing to Truth in your words, when he subscribed the same Truth in Gods Words.

There is no Unity to be expected, if you will so far depart from the Scripture sufficiency, as to make any more for sense or phrase, of absolute necessity to our peace. By phrase or terms, I mean either the same numerically (as in the Original) or equipollent (as in translations.) And I say not that it's necessary to the unity of the Church, that every word in Scripture (Original or Translations) be subscribed to; (for some may doubt of the corruption of a word or Book) But that no more is necessary. If all Scripture be not of that degree of Necessity, much less humane additions, Isa 8. 20. 1 Tim. 3. 17. 2 Tim. 1. 13. 1 Cor. 9. 5. 1 Tim. 6. 20. Act. 20. 32.

12. The Churches Unity & Peace must not be laid upon all Di∣vine Truths: as not on lesser darker points, which neither the be∣ing nor well-being of Christianity is concerned in so much as to rest upon them, Phil. 3. 15, 16. Rom. 14. 15, 17, 20. Heb. 5. 11, 12, 13, 14. 1 Cor. 7. 19. Gal. 5. 6. & 6. 15. Col. 3. 11.

13. We ought to love and esteem as Christians and mem∣bers of the Catholick Church all those that profess to believe the Essentials of Christianity, and to be sanctified by the Spirit of God, and lead a holy upright life; so they make a credible pro∣fession, not evidently contradicted by words or deeds: though these persons may differ from us in many lower points of Do∣ctrine, Worship or Government, 1 Cor. 1. 2. Eph. 6. 24. Gal. 6. 15, 16. Phil. 3. 16. Rom. 15. 1, 2. & 14. 1, 2. 1 Cor. 8. 9.

14. We ought so to manage the Worship of God in our par∣ticular solemn Assemblies, that no sober peaceable Christian may be repulsed or forced from our local Communion, through diffe∣rences in things of indifferent nature, Heb. 8. 5. Mat. 15. 9. Rom. 14. 13. & 14 1. 2 Cor. 11. 3. Joh. 4. 23, 24.

15. If any Churches differ from us in Ceremonies or smaller things, or if any particular Christians differ, so that they can∣not in conscience hold local Communion with us in the same As∣semblies for Worship (E. G. if we sit at the Lords Supper, and they dare not take it without kneeling: if we sing a version of the Psalms which they scrup'e to joyn in; If we permit none to joyn that will not conform in disputable things) in such cases, though it be first our duty to do our best to remove all offences, yet if that cannot be done, we may and ought in several Assem∣blies to take each other for Brethren, and of the same Catholick

Church, so be it we all hold the same essentials of Faith and God∣liness, and walk accordingly, and especially if we also hold those weighty superstructures, that the welfare of the Church is most concerned in.

Though here were few or no instances of this case in the days of the Apostles, when divisions were not so great as now, yet the general rules in the fore-cited Texts do prove it.

16. Ecclesiastical Ministerial Government (by whomsoever exercised) must not degenerate into a secular coercive Govern∣ment; nor may we use carnal weapons, nor meddle by force with mens bodies or estates; nor yet can we oblige the Magistrate to do it, meerly to execute our censures, or without sufficient Evidence to prove it his duty; nor can we oblige the people against the Word of God, clave errante: so that neither Bishop, nor Council hath any such power as is properly decisively Judi∣cial obliging to execution, be the sentence right or wrong: But our people must know that though we be their Guides or Ru∣lers, yet are we but Ministers, and that they have a higher power to regard, and must not obey us against the Lord, but in and for him. The Power of Pastors therefore is not like Magistrates, or absolute Judges (as is said before, but like a Physitian in his Ho∣spital, or in an infected City among his Patients, and like a Rea∣der of any Science to voluntary Scholars, in his School: and as an Embassador to them to whom he is sent. So that our Govern∣ing being but by the Word, and on the Conscience, is of the same nature with our Directing. 1 Pet. 5. 3. Luke 22. 25, 26. 3 Joh. 9. 10. 1 Cor. 4. 1, 2.

17. Magistrates are Governors of the Church even as a Church, and of Christians as Christians, though not Absolutely, nor in the same respects, by the same means, & to the same neerest Ends, as Pastors. Magistrates must force us to our duty, and pu∣nish us if we be wicked or negligent, even as Pastors, and cast us out of our Benefices, and deny us encouragements, if we be in∣sufficient: so that ad hoc the Magistrate is the only Judge what is sound doctrine, and what heresie, what Ministers are sufficient or insufficient, culpable or not; I say, ad hoc, so far as to Judge who shall have publick Liberty and Countenance, and who shall be punished, restrained and discountenanced: Thus far the Ma∣strate is Judge in Religion; (besides that Judgement of Choice

which every private man hath) And therefore the Princes of the Christian world should hold some correspondencies like General Councils, among themselves by their agents for carrying on the work of Christ, and much of the unity and prosperity of Christi∣ans lyeth on their hands, Isa. 49. 23. Psal. 2. 12. Rom. 13. 1, 2, 3, 4. 1 King. 2. 27, 35. & 2 King. 18. 4. & 2 King. 23. 8, 20. 2 Chron. 14. 3, 5. Josh. 1. 8. 1 Tim. 2. 2.

18. Yet are the Pastors of the Church in their places Rulers or Guides of Princes and Magistrates: that is, we Guide them by Doctrine and Church discipline, as they Rule us by force. The Pastors are the Judges of Heresie and Vice, ad hoc thus far, so as to judge who shall be Denounced by themselves unmeet for the Churches Communion; and Judges of sound Doctrine so far as to resolve what is by themselves to be taught to the people: and Judges of that Magistrate so far, as to determine whether he be a fit subject for their Administrations and Communion. For every man is to judge when he is to act and execute (in these cases;) and therefore when the Question is, Who is to be tolerated or forcibly restrained, the Magistrate is the only Judge, and the Mi∣nister but a teacher: But the Question is, whom should I admit or not admit to my Communion, and whom should I perswade and require the Church to avoid or to receive? Here the Pastors are the Judges: And when the Question is, Whether the Pastor go according to Gods Word or not, here the people have Judi∣cium Discretionis, and cannot be forced; though they ought to obey where they see not sufficient reason to the contrary, Mat. 28. 18, 19. Heb. 13. 17. 1 Thes. 5. 12. 1 Cor. 4. 1. Luk. 12. 42, 44. 1 Sam. 28. 18. Dan. 9. 8, 10. Joh. 20. 23. 2 Chron. 36. 14, 15, 16.

19. The honor and power of the Pastors is for their work: And so great is that work, that as to fleshly accommodations, it layeth us under abundance more trouble, then the power and ho∣nor affordeth us relief from. All true Pastors therefore should be so far from striving for Power, & Greatness, and Rule, and extent of their Diocess as matters of advantage, that they should still look on their Power but as Power to thresh, or plough, or sow, or reap; a Power to give alms to all the poor in the Town, to visit all the sick, to cure mad men that will abuse me, &c. such a Power to labor and suffer in doing good. And thus he that will be the Greatest, but think of no other kind of greatness, but a

power to become the servant of all: If men had these true ap∣prehensions of the Episcopal office, they would be no more for∣ward in contending for power and large Diocesses, then now they are in contending who shall Instruct most of the ignorant, or go to the poor ungodly families to further their reformation; or intreat, beseech, exhort most of the obstinate from man to man; or who should relieve the most of the poor of all the Countrey about. And if this be it they contend for, they may Rule without a Commission from the Prince: Who will hinder them, that hath any fear of God? 1 Cor. 4. 9, 10, 11, 12, 13, 16. Act. 20. 18. to the end. 2 Cor. 1. 24. Mark. 10. 44. 1 Thes. 2 9. Luk. 10. 2.

20. No man is called by God to more work then he can pos∣sibly do, nor should desire and undertake more. And therefore if Prelates, and Councils, and Popes would but conscionably be∣think them of the work, what it is, and how to be done, & of what weight, and how strict will be the account, and then consider how they can do it, our differences would quickly be at end: For though godly men would put off no service they can do, yet when they lookt on the undertaking of these Impossibles, they would tremble to think on it. All conscionable men are sensible of their weakness, and the weight of the work, and say who is sufficient for these things; And I dare say the strongest of them all would feel the weight of the burden of one Parish, and be readyer to beg and seek about for help, then to contend for a a larger Diocess, unless as the meer necessity of the Church for want of laborers might call them to labor in other parts. Duty supposeth Authority, and Authority supposeth ability and op∣portunity; even natural ability and mental qualifications, Psal. 131. 1, 2. 2 Cor. 2. 16.

BY this much you may see what Unity may be expected in the Church on earth. 1. A unity of internal Faith and Love, and Spirit among all real Christians. 2. A Unity of Profession, all professing the same Belief, that is of the word of God in General; and of the Creed and Essentials of Religion in particular; and as many more of the particular truths as they can reach.

3. A Unity of Professors in local communion in the same As∣semblies in Gods publick Worship, in the Word, Prayer, Praises, Sacraments, &c. Where they cohabite, or have opportunity for such communion.

4. Among those that are out of our reach, or being neer us, yet differing in some smaller things, where a difference is tolera∣ble, we may yet in word, writing and deed own each other as Brethren, and combine for the promoting of the common good, and the commonly received truths and duties. So that we have in these four, the unity of the spirit in the bond of Peace: One Body: (the Catholick Church comprehending all properly cal∣led Christians) One Spirit (The sanctifying Spirit of Christ:) One Hope of our calling (One Promise or Gospel, and One Heaven and End:) One Lord (even Christ the only Head of the Church) One Faith (Both objective, in Scripture, and the Creed: and subjective, specifical, which is our Reception of Scripture doctrine, and of Christ with his benefits:) One Baptism (entring all one and the same Covenant with Christ, to be his, and take him for our Lord and Saviour, renouncing the world, the flesh and devil, and signifying this by external washing in the name of that Father, Son, and Holy Ghost.) One God and Father (Our Creator, Preserver, our End and Happi∣ness) Ephes. 4. 3, 4, 5.

And is all this Nothing to you that seemed so much to Paul? that unless you have also an Earthly, Universal Head, and an Uni∣ty in Ceremonies (wherein all must be of your mind, and con∣form to you as if you were Gods) you will revile at our divisi∣ons, and run to Rome for further Unity.

HAving laid down those Grounds or Principles on which the Unity and Peace of the Church must be built, there appears not any great need of adding any more for the reducing these to practice; if these were but received, the way of practice would be obvious. But briefly I shall lay down these few Propositions, implyed in those exprest before.

1. Let every man profess his belief of the Holy Scriptures in General; and in particular of all that Scripture hath exprest to be of Necessity to Salvation: by denouncing death to them that have it not; And let them also Profess to consent that God be their God, and Christ their Saviour, and the Holy Ghost their Sanctifier, and that they renounce the flesh, the world and Devil, resolving to live a holy life. And let this be by a credible way of Professing. And all that do thus, let us

esteem, love, and use them as Christians, till they some way plain∣ly disown this Profession.

2. Let every such Baptized Professor, owning also the Ministry, Church and Worship Ordinances, plainly required in Scripture, be a member of some particular Church, where he may worship God in the Communion of Saints.

3. Let those that make not the foresaid Christian Profession, be excluded the number of Christians, and those that own not the Fundamentals of communion, (the Church, Ministry, Word, Prayer, Praise, Sacrament of Communion) be taken as unmeet for actual communion with us, though yet we censure them not to be no Christians.

4. Let those that are obstinate and impenitent in any Errors, contrary to the said Profession and Ordinances, or in actual gross sin, or discovering an ungodly heart, be rejected by the Church, after due admonition and patience.

5 Let all the Pastors Associate, and hold constant correspon∣dency according to their neerness and opportunity, for helping and strengthening each other, and unanimous carrying on the work of Christ.

6. Let these Associations have standing Presidents, where the peace of the Church requireth it.

7 Let no particular Pastors set up any thing in Gods pub∣lick Worship which is not Necessary, and may tend to make divisions by driving tender Consciences from his communion.

8. Let Associations forbear making Laws to others, and im∣posing as Governours, and let them make Agreements for cer∣tain Duty, and not Laws that pretend to make new duties; and let them Agree on nothing unnecessary.

9. Let them study Holiness as much as Peace, and keep clean themselves and their societies as far as they can, and look at la∣bour and suffering, and not at any other honour and power, but what is for duty; and let them look abroad and help the dark parts within their reach, and lay out themselves freely and industriously for God, and have the chief regard to the most publick good.

10. Let him that is justly cast out of one Church, be received by none into communion till he be reconciled; and if they su∣spect that he is unjustly cast out, let him not be received till

the Church that cast him out be heard, and the injury or his Re∣pentance manifest.

11. Let those that cannot hold local communion, because of some smaller practical difference (as gestures, words, &c.) and yet agree in the foresaid Profession, and Fundamentals of Communion: yet own each other professedly as Brethren, and maintain Love and communion in other respects.

12. Let all differing Christians consult and agree how to hold their differences, so as may least prejudice the common truths which all receive, and as may least hinder the salvation of the ungodly, or offend the weak.

13. Let none judge or defame each other till they are heard, and see they have sufficient cause by certain proof: And then admonish them, and bring the cause to the Association, before they proceed further.

14. Let the correspondency of Pastors extend as far as there is Capacity, Opportunity, and need. We cannot correspond with the Antipodes, nor much with the Ethiopians, nor such remote parts: there is seldom opportunity, and seldom necessity of actual correspondence with forreign Nations: But yet when pub∣lick occasions require it, (the publickest cases being the weighti∣est) we should by Delegates or Messengers from several Associa∣tions, perform our duties in all such correspondencies, whether in Councils or otherwise.

15. If any members of our Churches travail into other parts, they should take Certificates or Communicatory Letters, that they may be admitted to the communion of the Churches where they travail or abide.

16. The chief consultations for General Peace and effectual promoting the healing of the Churches, and the propagation of the Gospel into the unbelieving parts of the world, should be done by Christian Princes by their Agents: and though Mini∣sters are fit to be (partly) their Agents in such consultations, yet not meerly as Pastors, but as fit men employed by their Princes. He that lives to see but this much reduced to practise, will see a better unity and peace in the Church, then ever was or will be attained by an earthly Head and Judge of the Universal Church, whether Pope or Council, or then the Agreement of the five Patriarks, and the later Primates and Metropolitans will procure. Let us be content with one Head, and one Heart;

and center there: but though the fingers and toes be more, we can well bear it. Take up with the Holy Scriptures as the suf∣ficient Rule: Let the Profession of that be the mark of a be∣liever: and all such believers be taken to be, as they are, the Catholick Church; and no faction Schismatically and presump∣tuously confine it to themselves; Let this Intellectual Unity of faith, be seconded with a cordial Unity of Holy Love, to Christ and his Members: (that so our Unity may begin at the Head and Heart, and not perversly at the fingers and toes of smaller matters, or at the hair and nails of Ceremonies and indifferent Modes;) Let this be manifested in Professions of Love, and pub∣lick ownings of the Catholick Brotherhood, and of Christians as Christians; and by publick disclaiming all selfishness, and partiality, and private Interests, and all reproachfull words and writings, and by actual communion as far as we can. Let the Worship of God be performed in such holy simplicity that none may be driven from the sacred Assemblies; and let the peo∣ple be suffered to go the same way to heaven as Peter and Paul did go themselves, and lead their hearers in; Let us not be am∣bitious of Church Union or Communion with those that ought to be cast out of the Church, and whom we are in Scripture commanded to avoid; but let the three attributes of [Holy Catholick, and Apostolical] be still affixed to the Church; and be practically considered; and those considerations issued in [The Communion of Saints] And then we shall have so much Unity and Peace, as may honour the Christian Religion, and strengthen us in the way to our Perfect Peace, which is not to be expected in this dark, diseased, imperfect world. This is the way, and none but this.

But is there any hope that while men are as they are, such healing Truths should be received and obeyed? Yes: by here and there a man; who shall have the Peace of their peaceable Af∣fections and Endeavours; but not by the most either of the peo∣ple or the Pastors; let the evidence of the truth be never so clear. Who can expect any great success of such Proposals, that knows the world? (till the time come when Light shall go forth with an absolute resolution to prevail.) God is one; and all that Deny themselves and center in him, must needs be One: But self is as va∣rious and numerous as Persons are. And this self is the Heart of

the Natural man, and the Center of all the unsanctified. And every self is a grain of Sand, thats hardly made coherent with ano∣ther. The Darkest mind, is self-conceited: and the poorest child or beggar is self-affected; and high and low, Princes and people have self-interests, which draw them several waves. And in the sanctifi∣ed this self is mortified but in part, and is the first living, and strongest, and last dying sin, in all; and giveth strength to all the rest. What hope then of Unity, while every man hath a numeri∣cally different Center, Principle, & End, and so few forsake it, and devote themselves to God the common Center, and End of the Saints? and those few so Imperfectly; permitting self to live and do so much within them. And though the Papists have devised a way to make this sand into a rope; or cement innumerable selves together, by finding out such a Carnal Head and Center where every man may find his own Carnal Interest involved in the In∣terest of that Head and his body; and so may have a carnal unity of a multitude of carnal ones to glory in; Yet Christ is another kind of Head and Center, condemning and destroying carnal self, and commanding all his followers upon pain of damnation to de∣ny it, though to nature it be the dearest thing in the world. No wonder therefore if the number of his Adherents be few, and the unity of those that center in him, be less conspicuous and glorious in the world. With strong Desires therefore, but Low Expectations I propound these terms of Unity to the Church; as knowing how many thousand of the Dark and selfish will not only neglect them and reject them, but rise up against them (if they come into their hands) with no small self-conceited confidence and scorn.

But the Church is the Lords, who hath purchased it by his blood; his Interest in it is more then mine; & it is infinitely dearer to him then to me; & his wisdom is fittest to dispose of the success of our endeavours, & to determine of the season and measures of its cure: He is the Physitian, and hath undertaken the work, and in the fit∣test way and time will perfect it, and be the finisher as well as the Author of our faith. The eye of the chief Shepheard is even now upon all his scattered flock, and of those that are given him to be saved, he will lose none; he is neither insufficient for them, nor careless of them; but will gather into one the Elect that are dis∣persed; and present them all pure, unblamable, and spotless to his Father at the last; and as much as they seem now to us, to be un∣curably

divided, we shall then see them perfectly healed and uni∣ted, and made up One Glorified Body of our Head. For that bles∣sed Marriage day of the Lamb, and the Glory of the New Jerusa∣lem, we therefore Pray, and Hope, and Wait, in our passage through this sinful and distracted world.

THere are three common sayings in which I am much de∣lighted that conduce to the Illustration of what I have said.

1. Servanda in Necessariis Unitas; In non-necessariis libertas: in utris{que} charitas. Vulg.

2. Contra Rationem nemo sobrius; Contra Scripturam nemo Christianus; Contra Ecclesiam nemo pacificus. August.

Scripture is the test of Christianity, and must shew us sound in the faith; though the Church may shew us Peacable.

3.	Vnitatem	Querit	Homo Socialis	Invenit.	Catholicus Speculativus	Possidet	Sanctus Charitativus
	Vetitatem		Philosophia		Theologia		Religio
	Felicitatem		Natura		Fides Historica		Charitas.

Therefore to seek for Unity, Verity or Felicity, by the loss or destruction of Sanctity, Religion, Charity; is really to renounce, oppose and lose them.

Satisfaction to certain CALUMNIATORS.

I Am informed from London, and several parts of the Land, that some of my Books having lately been sold at excessive rates by the Booksel∣lers, it is somewhat commonly reported that it is caused by my excessive gain, which say they, is at least three or four hundred pounds a year. I thank the Lord that doth not only employ me in his service, but also vouchsafe me the honor and benefit of being evil-spoken of for doing him the best service that I can, Mat. 5. 11, 12. 1 Pet. 4. 13, 14, 15, 16. Blessed Augustine was put to vindicate himself by an oath, from the infamy of a covetous design, which was raised by one godly woman, upon a disorderly action of other men, and to that end he wrote his 225. Epistle. I find no call to use his oath; but yet I judge it my duty to imitate him in patience, and in rescuing the slanderers from their sin, that they abuse not their souls by uncharitable surmises, nor their tongues by false reports. To which end I give them this true information: The two first Books I printed, I left to the Booksellers Will; for all the rest, I agreed with them for the fifteenth Book, to give to some few of my friends, hearing that some others agreed for the tenth. Some∣time

my fifteenth Book coming not to an hundred, and sometime but to few more, when of Practical Books I needed sometime 800. to give away. Because I was scarce rich enough to buy so many, I agreed with the Bookseller, (my Neighbour,) to allow 18. d. a Ream (which is not a penny a quire,) out of his own gain towards the buying of Bibles, and some of the practical Books which he printed, for the poor: Covenanting with him, that he should sell my Controversal Writings as cheap, and my Practical Writings somewhat cheaper then books are ordinarily sold. To this hour I never received for my self one penny of mony from them for any of my Writings, to the best of my remembrance: but if it fell out that my part came to more than I gave my friends, I exchanged them for other Books: My accounts and memory tell me not of ••••li that ever was returned for me on these accounts, which was on literary occasions: so that my many hundreds a year is come to never a penny in all, but as abovesaid, in some exchange of Books. And the price I set on my Books which I exchanged for theirs at the dearest rates, is as fol∣loweth, [Treat. of Conversion, 2. s. Treat. of Crucifying the World, 2. s. Disput. of Justificat. 2. s. 4. d. The Call to the Unconverted, 8. d. Disput. of saving Faith, 5. d. Of the Grotian Religion, 6. d. Directions for sound Conversion, 1. s. 8. d. Disput of Right to Sacraments, Edit. secund. 2. s. 4. d.] These are all my bargains and my gains. And I chose the honestest Book∣sellers that I could meet with, according to my small measure of wit and ac∣quaintance; who told me, they still made good their Promises. And now censorious Slanderer, tell me, what thou wouldst have had me to have done more? If I had got Food and Rayment out of my own hard labors, had it been unlawful or dishonourable, when Booksellers get so many hundred pounds by one Book, that never studied nor spent their time and cost for it, as I have done? And yet dost thou reproach me that receive not a groat? But because I will not oblige my self to the same course for the future, and that thou mayst know at what rates I serve thee, let me tell thee, that in these labors early and late my body is wasted, my precious time laid out, and somewhat of my Estate, and somewhat of the labor of my friends. I can∣not have twenty quire of my writing well transcribed, under fifty pounds. And who shall pay for this, or maintain me in thy service? I have troubled a Neighbour-Minister in the tedious work of transcribing my Characters (for some books,) for which, neither he nor I had ever one penny. These personal matters are unsavory to me, and I take it for a great injury that thou puttest upon me a necessity of mentioning them. But I have yielded this once to thy unrighteous importunity, that thou mayest hereafter learn what to believe and utter, and make more conscience of thy censures and reports. And that thou mayst have the utmost relief that I can procure thee for the time to come, I shall agree with my Booksellers, to sell all that I publish at three farthings a sheet, and to print the price of every book at the bottom of the Title page.

October 11. 1658.

Farewell. Richard Baxter.

Notes

• * 1.1

  Dr. Ham∣mond on 1 Tim. 3. e. saith, [And such all the particular Churches of the whole world considered together under the supream Head, Christ Jesus, dis∣spensing them all by himself, & administring them severally, not by any one oeconomus, but by the several Bishops as inferiour Heads of Unity to the several bodies so consti∣tuted by the several Apostles in their plantations; each of them having an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a several distinct Commission from Christ immediately, and subordinate to none, but the supream donor or plenipotentiary.]
• * 1.2

  It was one of the Reasons of the Council of Carthage to P. Celestine to prove the invali∣dity of the Papal judge∣ments up on appeals from other Countries, because the wit∣ness neces∣sary to a just decisi∣on could not go far.
• * 1.3

  The Pa∣pists con∣fess that Pope and Council cannot make new Articles of faith, in se, but quoad nos only. And they say they have re∣ceived by Tradition the do∣ctrines which they teach,