The true and only way of concord of all the Christian churches the desirableness of it, and the detection of false dividing terms / opened by Richard Baxter.

The Third Part OF SCHISM: OR The False Dividing Terms and Means OF UNITY and PEACE. (Book 3)

CHAP. I.

What Schism is, and what are its Causes and Effects.

Sect. I. SCHISM (or Divisions among Christians) is by the Common Confession of all Christians a sin against God, and a dishonour, and hurt, and danger to the Church, but especially to the guilty: But what it is, and who are the guilty, men are not so much agreed on: Each Party laying it upon the other, and one taking that for Damnable Schism, which another taketh for his greatest Duty: And while the guilty are no better known, the Division is continued, and few repent.

Sect. II. SCHISM or Division (or Rents) among Christians is considerable.

• I. As to the Agents, when it is by
  • 1. Many.
  • 2. Few.
    • 1. The Pastors or Rulers,
    • 2. The People; either
      • 1. The Learned.
      • 2. The Ignorant.
• II. The Terminus; as it is dividing
  • 1. In a Church, and not from it
    • 1. From their Government
      • 1. Of one
      • 2. Of More
        • 1. Few
        • 2. Many
          • 1. Sound.
          • 2. Unsound.
        • 3. From the Universal Church.
    • 2. Communion
  • 2. From a Church
• III. The Act: As
  • 1. In kind
  • 2. In degree, which both are either
    • 1. Inward
      • 1. Of Mind
        • 1. Dividing Opinions
          • 1. Of Doctrines
            • 1. Of Faith
            • 2. Practice
              • 1. Worship.
              • 2. Conversation.
          • 2. Of Persons, by consent.
        • 2. Ignorance of necessary means of Unity.
      • 2. Of will and passion
        • 1. Wrath and uncha∣ritableness
          • 1. To things.
          • 2. Persons.
        • 2. Love to
          • 1. Division
          • 2. Dividers
    • 2. Outward, by
      • 1. Words
        • 1. Of Persons
          • 1. Single
            • 1. Rulers
            • 2. People
          • 2. Collective: the Church
        • 2. Things of
          • 1. Doctrine
          • 2. Practice
            • 1. Towards God
            • 2. Towards Men
      • 2. Deeds
        • 1. Separating
          • 1. Morally by merit
          • 2. Actually
        • 2. Promoting Schism
          • 1. Drawing Others
          • 2. Resist∣ing
            • 1. Uniting Persons
            • 2. Uniting Means
              • Doctrine Acts
• ...

• IV. The Effects
  • 1. On Christians
    • 1. Single
      • 1. The Dividers
      • 2. Others, viz.
        • 1. Pastors
        • 2. People
          • 1. Weak
          • 2. Strong
    • 2. Collective
      • 1. That Church
      • 2. Other Churches
        • 1. Church
        • 2. State
        • 3. Families
  • 2. On those without
    • 1. Unbelievers.
    • 2. Enemies.

All these things should here distinctly be considered.

A large Scheme of the Causes, Nature and Effects of Schism and Contentions, with the Remedies, &c. I have prefixed to my Book called. Catholick Theology.

Sect. III. Of all the sins that men charge on one another, there is none used by Accusers more partially, and less regardably, than the charge of Heresie and Schism; the words usually signifying no more but that the accused differ in judgment from the accusers, and are not so obedient to them in matters of Religion as they expect: Insomuch that whoever can but get uppermost, or get the major Vote, doth usually make it his advantage to call himself Orthodox and Catholick, and all Dissenters Hereticks and Schismaticks. By which means Heresie and Schism are greatly promoted, while many that else would hate and oppose them, are tempt∣ed by this usage, to take the words to be but proud mens reproach of the innocent.

Sect. IV. The full opening of all the parts of Schism, will be a work so long as may tire the Reader: I will therefore first give some notice of them transiently and briefly, and then examine some things that are by others supposed to be the Causes, and shew how uncapable di∣vers means are of being terms of real Union and Con∣cord, which some men venditate as the only or neces∣sary terms.

Sect. V. 1. A Schism made by Many, is in some re∣pects worse than by Few, and in some not all so bad. The sins of many hath more guilt than of one: Their ill success is like to be greater: Those will fall in with the multitude, who would despise a singular tem∣pter. The Donatists prevailed in Africa by their num∣ber: It seemeth by their Bishops in their Councils, that they were the greater part: It is not impossible for the far greater number to be the Schismaticks. But yet the guilt of singularity is more upon a single Separatist, or few, that dare separate from the whole, or most of the Churches.

Sect. VI. 2. The Bishops and Pastors are liable to the sin of Schism, as well as the ignorant people: Yea, as Mutinies seldom happen in an Army, at least to any

great danger, unless they be headed by some Comman∣der; so seldom hath there been any Heresie or Schism in the Church, of which some Bishops have not been the Leaders, or Chief Promoters, since Bishops were great in the world at least; and before, they, or some Elders were the Chief.

To instance in Paulus Samosit. Apollinarius, Novatus and his followers, Maximinus, and the Donatists, Ne∣storius, Dioscorus, Severus, and the multitudes more, which Church-History mentioneth, and which made up the Councils at Ephes. 2. Arrinene, Sinnium, Milan, divers at Constantinople, Alexandria, and multitudes more, would be but to suppose my Reader a stranger to such History, which here I must not do; for then I cannot expect that he should take my word.

Sect. VII. It is a far greater sin in Bishops and Pastors to be Schismaticks, than in the People, because they are supposed to know more the Good of Concord, and the Means, and the Mischiefs of Schism, and the Causes and Remedies: And it is their Office to be the Preachers of Unity and Peace, and to save the People from the temp∣tations which would draw them into such guilt.

Sect. VIII. Bishops and Pastors have greater tempta∣tions to Schism than the People, and therefore have been so frequent in the guilt: especially Pride and Covetous∣ness in them hath stronger Faith. And 1. Striving who shall be Greatest, and have Rule; 2. Who shall be thought Wisest and most Orthodox, have been the cause of most of the Schisms in the world: And 3. Some∣times, (especially with the Presbyters and People) it hath been who shall be thought the Best and Holiest per∣sons: But the two former have done much more than this, Goodness being that which corrupt nature doth not so much contend for, or the reputation of Holiness, as for Greatness and Wisdom, the commoner baits of Pride. Therefore Controversies, and Power, and

Riches, have been the usual matters of Dissension.

Sect. IX. 3. True Learning tendeth to prevent and end Controversies, which Ignorance cherisheth (as it did with the Egyptian Monks, that turned Anthropomor∣phites.) But a smattering in Learning, which amounts not to solidity, and a settled mind, is the common cause of Heresies and Schism, while praters must needs be taken for wise, and to know more than others, while they know nothing as they ought to know.

Sect. X. 4. Yet when the very Matter of a dividing Heresie is laid upon much Learning, or subtle Notions, or any words or things very hard to be understood, it sel∣dom spreadeth far, and liveth long: Because it must cost men dear to understand it; and humane nature is sloth∣ful, and multitudes will not be at long and hard study to know what is right or wrong: Therefore such as the Rosie Crucians, Behmens, &c. do but little harm.

Sect. XI. 5. It is not only separating from the Church, but causing divisions and contentions in a Church, which in Scripture is reproved as sinful Schism: And indeed this is the commonest acception of the word, as may be seen, Rom. 16. 17. 1 Cor. 1. 10. & 3. 3. & 11. 18. Matth. 12. 25. Luk. 12. 52, 53. 2 Cor. 12. 25. They that by ill Doctrine, or abuse of each other; or causless quarrels, do disturb the Churches Peace, and cause dis∣affection, murmurings, and unbrotherly distance, are guilty of Schism, though they separate not.

Sect. XII. 6. Separating from a Church is sometimes a greater, and sometime a less fault than dividing in a Church, and sometime no fault, but a duty: It is a grea∣ter fault 1. When the Church is by the Separater falsly accused of greater crimes; 2. And when it tendeth to greater hurt. It is a less fault when a man removeth from one Church to another, though causelesly, yet with less accusation of that Church, and less detriment to the common Cause. It is no fault when there is just cause, and it is done in a just manner.

Sect. XIII. 7. Separating from the Universal Church (which is the Universality of Christians as Headed by Christ) is separating from Christ, and ever damnable, and is Apostasie.

Sect. XIV. But to separate from some Accident or Integral part of the Church Universal, is not to sepa∣rate from the Church: To differ from Christians in any thing essential to Christianity, is to apostatize, or separate from the whole Church, and so it is (à mate∣ria) to renounce the universality of Christians: But to differ from the whole Church in some accident or in∣tegral, is not to separate from it.

Sect. XV. To separate from any one Church, upon a reason common to all, is so far to separate from all; And upon a reason that is against the essence of all, it is to separate from all as Churches.

Sect. XVI. To separate from any Church by denyal of some one essential part of Christianity, though all the rest be confess'd, is Heresie in the strict sense, and Apostasie in a larger sense: and to deny all Christanity, is Apostasie in the strict sense: But the ancient Chri∣stians called it Heresie, when men separated into di∣stinct opposing Bodies as parties, from the generality of Christians, for the cherishing of any dangerous er∣rour.

Sect. XVII. It is lawful to separate from particular Churches in all the degrees and Cases following. 1. It is lawful to abate our esteem of any Church or Pastor, as they are less worthy, or more corrupt or culpable, and to value more the more worthy.

Sect. XVIII. 2. It is lawful to remove ones dwelling from one City or Parish to another, for the just reasons of our worldly Affairs, and thereby to remove from other Churches: And it is lawful to do the same for the good of our Souls, when one Minister is bad, or less fit for our Edification, and one Church more cor∣rupt

and culpable, and others more sound and pure, and their Communion more conducible to our Sal∣vation.

Sect. XIX. 3. Parish bounds being but humane In∣stitutions for order sake, it is lawfull to be of a Church in a neighbour Parish, instead of ones own Parish Church, in case we have the allowance of the higher Powers; or without that, in cases of true necessity, or when consideratis considerandis, the Benefit is evidently greater than any hurt that it is like to do. For no man hath power to bind me to that which is to the danger or detriment of my Soul, unless (at least) some greater notorious interest of the Community require it.

If my Parish have an ignorant, unsound Teacher, or a weak, dull, dangerous, or unprofitable, careless, or scandalous, vicious Pastor, yet tolerable rather than to have none, or judged tolerable by the Rulers; and the next Parish have an able, holy, faithful Pastor, by whom I am more abundantly edified; I am not bound by Mans Commands to trust the conduct of my Soul with the former, or to deny my self the benefit of the latter, when I cannot remove my dwelling: For mens power is not to destruction, but to edification; and Or∣der is for the Thing Ordered, and not against it. My Soul is more Christs and my own, than the Rulers. And I am not unthankfully to neglect the helps of∣fered me by Christ (who ascended to give gifts to men for the edifying of his Body) merely because a man com∣mandeth me so to do.

Sect. XX. 4. Even Pope Nicholas and some of the Popish Councils forbad all men to hear Mass from a fornicating Priest: Protestants should not be less strict: And it is as lawfull to depart from the Parish-Priest for being a Drunkard, a Scorner at Godliness, a Persecu∣tor, an insufficient Guide of Souls, as for being a For∣nicator. And many Councils forbid me hearing Here∣ticks.

Sect. XXI. 5. There is so great difference between Teachers and Teachers that are tolerable, that some by unsuitableness are to some persons almost equal to none: some that preach only in high Language fit for learned ears, and withall never speak to the people singly in any private oversight, do little or no more good to some of the ignorant, than none: And God useth to work on Souls by Means, and according to the aptitude of Means: and therefore Heathens that have no Preachers are unconverted. And men are not to forsake the ordinary helps and hopes of their Sal∣vation for Parish-Order, or mens Commands: Christ twice sent the Pharisees to learn the meaning of [I will have mercy and not sacrifice.] Souls are better than Ceremonies, as the Redeemer of Souls will judge.

Sect. XXII. 6. Where we cannot joyn with any Congregation without sin, imposed on us, by Professi∣on, Subscription, Covenants, Oaths, Declaration, Pra∣ctice or Omission, it is a Duty not to joyn with such.

Sect. XXIII. 7. When the Pastor is an Usurper, and hath no true title to that place, it is no Schism to desert him: By many Canons of Councils, and it seemeth to me by Scripture, the Bishop is an Usurper who hath not the consent of his Flock, and of the Ordainers. Much more he that is utterly intolerable by Insufficiency, Heresie, Tyranny, wickedness or Malignancy against that Piety which he should pro∣mote.

Sect. XXIV. 8. Where one Diocesan Bishop hath many hundred Parishes under him, which have no other Bishop, and so are not taken for Churches but for Chappels or parts of a Church, (by them that take a Bishop to be a constitutive part of a Church) there he that goeth from his Parish, but not out of the Diocese, nor separateth from his Diocesan, doth not separate

from that particular Church, as they esteem it.

Sect. XXV. 9. If the Temples and Tythes be given to a Priest or Bishop not lawfully called, nor consent∣ed to by the Flocks, and another be lawfully called, whom the Magistrate casteth out of the Temples and Tythes, or denyeth them to him, it is the Peoples duty to adhere to the Pastor that is justly called: And it is not alwayes a duty to adhere to him whom the Magistrate imposeth, nor a sin to withdraw from him. The Churches met against the Magistrates will above three hundred years.

Sect. XXVI. 10. If a lawfull Bishop or Pastor be set over the Flocks, and either Magistrate or Synod unjustly depose him because he refuseth some heresie or sin, and set up another in his stead, especially, one justly suspected of unsoundness, the People are not hereby disobliged from their first Pastor; nor obliged to the latter: But yet if the latter be tolerable, the Magistrates Countenance may be so great an advan∣tage to the one, and disadvantage to the other, espe∣cially in case of Persecution, as may make it their du∣ty in point of Prudence for the first Pastor and People to consent to the Change. And the same is to be said of the abusive deposition by a Synod.

Sect. XXVII. 11. If the Parish Minister be law∣fully called, and the Pishop not so, he that separateth only from the Diocesan and not from that Parish-Church, is not guilty of Schism: The same I say of separating from an unlawfull Arch-Bishop or Metro∣politan.

Sect. XXVIII. 12. If the species of the Office, Church-Policie or Form be unlawfull, it is a duty to separate from that species: On which account we separate from the Papal Church, the species of an Universal Church as Headed by one Man without Christs Institution be∣ing unlawfull; though we separate from no Material

part of Christs own universal Church, as such, and so related. And as the Mass Sacrifice seemeth to be of another species than Christs Sacrament; so the Mass-Priest seemeth to be a new species of Office (and un∣lawfull) The case of Patriarks and other Church-Offi∣ces and Forms of mans invention, is after to be spo∣ken of.

Sect. XXIX. 8. There is a great deal of difference between the several local separations of men, accord∣ing to their several reasons and mutual separations: No meer local separation without the mental is Schism, or sin. A man can be but in one place at once, and is locally separate or absent from all Churches in the World save one.

Sect. XXX. He that separateth from a true Church, accusing it to be no true Church, caeteris paribus, is of the highest degree of Separation, except that which is from all, or from many. And he that separateth as falsly accusing the Doctrine, Worship, Discipline or Conversation of the Church to be such as that a good Christian may not lawfully hold Communion with them therefore, is in the next degree of Schism: But he that withdraweth from one Church only for a greater convenience or profit, or for purer Doctrine, Worship, Discipline or Practice in another, is guilty either of no Schism, if he have just cause, or of little, if he have not just cause; while he no further accuseth the Church.

Sect. XXXI. To separate unwarrantably from a pure and sound Church, is a worse Schism (caeteris pari∣bus) than to separate from an impure, unsound, macu∣lated and undisciplined Church. And to separate from many (caeteris paribus) is worse than from one.

Sect. XXXII. If the Magistrate cast true Pastors and Churches out of his favour, and out of the Tem∣ples and Tythes, and forbid their Meetings, and per∣secute

them unjustly, it is schismatical in any to call these men Schismaticks, and to deny Communion with them, as holding and calling them unlawful Conven∣ticks, as long as it is not so. To separate from a pro∣hibited Church may be Schism, as well as from an al∣lowed one, when it is unjust.

Sect. XXXIII. 9. To separate in mind from the Doctrine of Faith, or in heart from the Love of Truth, Worship, or Brethren, is dangerous mental Schism in those that ordinarily assemble with them.

Sect. XXXIV. And all dividing Opinions, and Do∣ctrines, and Practices, tending to open Schism, are schis∣matical according to their degree; such are false ac∣cusing thoughts of the Churches Doctrine, the Mini∣sters Preaching, the Churches Worship, Order or Go∣vernment, or of the persons of the Pastors or the People.

Sect. XXXV. 10. Secret ignorance or unbelief of necessary things, is inconsistent with that internal uni∣on that maketh the Church Mystical. Negatives may be Schism as well as Positives.

Sect. XXXVI. 11. It is also internal Schism, when men hate, or love not Gods Word and Worship, and the Communion of Saints, and the Servants of God, but love Pleasures, Sin, Deceivers and Dividers better.

Sect. XXXVII. 12. Censuring, reviling, slandering, defaming Rulers, Teachers or People, or other Chur∣ches of Christ, by tongue or writing, in Pulpits or in common talk, especially by published false Inve∣ctives, is Schismatical: Of which many Controver∣tists and Disputants are guilty, and many that re∣proach oppressed Churches and Persons, are schisma∣tical, in calling others Schismaticks and Hereticks.

Sect. XXXVIII. 13. Printing, preaching or pu∣blishing Heresies, or any false dividing doctrines, is in its degree schismatical.

Sect. XXXIX. 14. Making ones self uncapable of Communion, and doing that which deserveth Excom∣munication, is a rending ones self morally and by merit from the Church.

Sect. XL. 15. Causeless renouncing Communion with true Churches, especially also setting up Anti-churches unwarrantably against them, is Schism, according to the degrees before described; yea to hold Churches in other Countreys uncapable of Communion, and un∣justly condemn them as Hereticks, is Schism.

Sect. XLI. 16. The more men draw with them into Schism, the more caeteris paribus it is aggrava∣ted: And the Leaders and zealous Promoters are most guilty.

Sect. XLII. 17. It is aggravated Schism to oppose Re∣concilers, or the healing Doctrines and Practices that are the proper means of unity, and to reproach, vilifie or resist them.

Sect. XLIII. 18. The greatest and commonest Schism is by Dividing Laws and Canons, which cause∣lesly silence Ministers, scatter Flocks, and Decree the unjust Excommunication of Christians, and deny Com∣munion to those that yield not to sinfull or unnecessa∣ry ill-made terms of Communion: And Persecution, and Excommunications in the executing of such Laws, are Schism in its virulent exercise.

Sect. XLIV. 19. It is therefore schismatical to de∣ny necessary toleration of Dissenters, and Liberty for such to worship God in several places, who by una∣voidable difference of judgement in things tolerable, cannot without violence to their Consciences meet in the same place.

For instance, suppose the Parish-Churches have the use of Organs, and some cannot be perswaded but it ••s sin: As the rest will not be deprived of the Musick ••for their sakes, so it is unjust and schismatical that

they should be denyed leave to worship God else∣where without it. So if a Church will cast men from the Sacrament, because they dare not sit, or stand, or kneel, and will not allow them otherwise elsewhere to receive it. There is no possibility of Concord without tolerating some differing persons and Assem∣blies.

Sect. XLV. 20. The worst Schism being that which is a separation from the universal Church, it followeth, that the most schismatical Church-Tyranny is that which unjustly excludeth men from the universal Churches visible Communion (for from the spiritual they cannot) such are, 1. The Anabaptists, that undisciple all Infants: 2. Those that deny Christendome to such as dare not use or receive the transient Image of the Cross as the engaging dedicating Symbol of Christi∣anity, or the Children of such whose Parents dare not so present them, nor yet commit the Covenanting for them to men called Godfathers instead of themselves. 3. The Seekers, that say, all the Visible Church is lost. 4. But the greatest Schismaticks are the Pope and Papists, who unchurch all the Christian World save the Sect or Subjects of the Pope. To cut off Christs members from his Body Visible, or deny men their place in the universal Church, is a far heinouser Schism than to cast them out of, or rend them from a parti∣cular Church only. 5. And the same guilt is on them that by unjust Excommunications pretend to cut men off from the Church universal: especially by unjust hereticating whole Parties, Countreys or Kingdoms, or interdicting whole Kingdoms Gods publick Wor∣ship, as the Pope hath often done. And especially, when on such Pretences they excommunicate Kings, and raise warres in Kingdoms, and embroil the Chri∣stian World in blood.

Sect. XLVI. The greatest Causes of Schisms, I have

opened in the foresaid Scheme, and the Preface to my Cathol. Theologie, viz.

I. For Persons, 1. A Contentious Clergy, 2. Un∣wise and wicked Rulers, 3. The deceived people.

II. For Qualities, (1) Remotely, 1. Selfishness and Worldliness in Hypocrites: 2. Hasty Judging of things not well understood (the common vice of Mankind.) 3. Slothfulness in Students. (2) Neerly: 1. Pride, or want of Self-acquaintance: 2. Ignorance and Er∣ror: 3. Envy, Malice and Bitterness.

III. The instrumental Engines of Schism are, 1. In General, Corrupt departing from the Christian Sim∣plicity: 2. Particularly: 1. From Simplicity of Do∣ctrine by Dogmatists Words and Notions: 2. From Simplicity of Practice by superstitious Additions: 3. From Simplicity of Discipline by Church-Tyranny and dividing Laws and Impositions.

Sect. XLVII. The mischievous Effects of Schism I have also there named. 1. The Corruption of Do∣ctrine by Wranglings. 2. The Corruption of Worship by faction, partiality and wrath. 3. The Corrupti∣on of Discipline by Tyranny or Partiality. 4. Self-deceit by false Zeal: 5. The destruction of Holiness and a heavenly Conversation. 6. The Destruction of Love, and the life of Wrath, and manifold injuries. 7. The corrupting and undoing of Civil Rulers, by oppression, partiality, injustice, persecution, and warres. 8. Exposing the innocent to slanders, hatred and per∣secution. 9. Hardening the ignorant, unbelieving and ungodly to their perdition. 10. Hindering the Suc∣cess of the Gospel. 11. Corrupting the Churches, weakening them, shaming them, and strengthening their enemies, and drawing down Gods Judgments on them. 12. Shaking the Civil peace, grieving good Rulers, Teachers and People. 13. Cherishing all Vice, and hindering all men of the comforts and benefits

of peaceable Communion with God and one another. Whoever are guilty of true Schism or Divisions, are guilty of all these consequent mischiefs in a respective degree.

CHAP. II.

The true Preventions and Remedies of Schism.

Sect. I. TO tell men what should be done for Unity, and Peace, and for Salvation, is far easier than to bring men to the Practice of it. And as it is hard to prevail even with one man, for all the Re∣quisites hereto, so if most of the Christian World were so happy as to be thus qualified, yet as one diseased part doth trouble and endanger the whole body, so the rest of the world by their badness would keep up common disquietments and troubles; so that it is no more a perfect Concord, than perfect Knowledge and Ho∣liness, which we can hope for in this World.

Sect. II. 1. It is presupposed, that Christ the great Peace-maker hath done much (and most) to this work already. He hath reconciled us to God; he hath made himself the Center of our Unity: He hath given us sound Doctrine to lead us out of dividing Dark∣ness: He hath made us such just and holy Laws, as all tend to Unity, Love and Peace: He hath left us his own perfect and imitable example: He hath pre∣scribed the just terms of our Unity and Peace: He hath made Love, and Meekness, and forbearing, and forgiving, and all healing Principles and Practices, the Conditions of his Promises, and the great Duties and Marks of his Disciples: He hath disgraced and strictly forbidden all dividing qualities and actions;

all uncharitableness, censuring, wrath, malice, envy, backbiting, evil-speaking, discord, contention, re∣venge, &c. He hath threatned to shut out the guilty from his Kingdom: He hath instituted Church-disci∣pline to shut them out of his Church till they re∣pent: He poured out the Spirit of Love and Concord, miraculously at first on his Disciples, making them of one heart and mind, even to a voluntary Community of their goods: He prayed that they all might be One in him: He hath appointed his Ministers to preach up Love, Concord and Peace throughout the world: He hath instituted particular Churches for the exercise of Love, Concord and holy Communion: He giveth to all true Christians the Spirit of Love and Peace, and every one hath so much of these (as a new Na∣ture) as they have of his Spirit and saving Grace. All this and more hath Christ done himself for his Peo∣ples Unity, Love and Peace.

Sect. III. 2. Under Christ the chief Instruments of Concord must be the faithful Ministers of Christ, whose duty hereto I have before described. Particularly, 1. They must be men of more eminent knowledge and gifts than the higher sort of the Flock: or else if the People once perceive that they are equal to them, they will despise them, and turn Preachers, and set up for themselves: 2. And then such Ministers being not able to deal with Sectaries and Hereticks, will be∣tray the Cause of God, and the adversaries will carry away the Hearers: And it will be easie to bring such persons into Contempt, and then the Truth will suffer with them: God fitteth men to do the work that he will bless them in: Not that every Congregation must needs have such an eminent man; for a great Light will shine to other Parishes, and an able man in one Parish may be ready to help the next, and to confute Gainsayers, and may keep up the Credit of

the Ministry: But it is such that must preserve the Unity and Concord of Believers, and preserve the Church from Schism.

Sect. IV. 2. And if Ministers do not also live in ho∣liness, justice, charity, free from fleshly lusts and plea∣sures, and unspotted of the world, as freer than other men from a proud, a worldly and a covetous mind, dividers will despise them, and ignorant people will suspect the Cause for their sakes, and many unsetled well-meaning persons will fall from them, and turn to them that they think live a more strict and pious, and humble and charitable life. The Ministers Life as well as Doctrine is needful to remedy Schism. As men fly from a Carrion or a stinking place in the house, so will the people from Priests of a corrupt Conversation.

Sect. V. 3. And it is necessary, 1. That a Preach∣er be skilled in the particular Controversies that the Church is in danger of: 2. And that he skilfully, zealously and frequently preach up the necessity and excellency of Unity, Love and Peace, and the sin and danger of the contraries: That men may by right Reason and the Fear of God, be taught to make as much Conscience of these as they do of other great Duties and Sins, and may not be without preserving Fear.

Sect. VI. 4. And it is specially necessary, that a Preacher know how to deal with the Persons as well as with the Cause: and that is not to rail at them, and render them shamefull and odious whom he would win, nor publickly to expose them to contempt, much less to slander, abuse or oppress them; But with Evi∣dence managed with meekness, love and tenderness to convince them, and make them feel that all cometh for their own good, from unfeigned Love; as Muscu∣lus won the Anabaptists by feeding and relieving them

in Prison, till they sought to him for instruction, and were disposed to hear it. Nature flyeth from hurtful things and persons: Had the Enmity been put at first between the Woman and the Serpent, Eve had not been so easily seduced. Too many Bishops and Preachers go about to cure Schism as a man would bring Birds to the Net, or Fishes to the Bait, by shouting and throwing Stones at them; or as one would get the swarm of Bees in∣to the Hive by beating them; or as one that would get a Wife by deriding and railing at her; or as a Physician that would get practice by mocking his Pa∣tients instead of medicining them. Men know better than so, how to bring an Oxe to the Yoak, or a Horse or Dog to hand, or to tame any Bird or Beast that is wild and frightful. It's true, that as a Malefactor is hanged for the good of the Common-wealth rather than his own, so a desperate seducing Heretick or Divider may be justly rendered as contemptible as he deserveth, to keep others from being deceived by him: But all that we hope to win must be otherwise used. Reproach and disgrace maketh the Medicine so bitter (which should be sugared) that with one of many it will not go down. Scorn and reviling is the way to drive them further from us.

Sect. VII. 5. And Ministers Patience with tolerable Dissenters, while they worship God with some diffe∣rence from them, in their own Assemblies, is a ne∣cessary prevention of worser Schism. Thus some peaceable Bishops kept peace and love with the No∣vatians, when others by contrary means made more Schisms; (As Epiphanius saith Audius by intemperate foolish opposition was driven from the Church:) What hurt will it do me, to let people hear another Teacher, whom they preferre before me, and can more profit by? If I am for Organs, for Images, for Crossing, &c. what hurt is it to let others meet and

worship God without them? But when Preachers have not personal worth to keep up their Reputation, and then rail at those that do not value them, they do but make themselves more vile: And when they are so proud, that if people leave them, and preferre ano∣ther, they cannot bear it, but think to remedy it by making odious or vilifying those that undervalue them, they do but as all proud men do, even cross and more debase themselves, and make that a Schism which was but a personal neglect.

Sect. VIII. 3. And the Christian Magistrate must be a principal Instrument of remedying Schism. And very much may he doe by wisdom, moderation and right means, which I have mentioned before; when wrong wayes do but increase the Schism.

Sect. IX. 4. And the ancient and wisest sort of good Christians must be great Instruments herein; They must be Examples to the Younger of Love, Peace and Concord: They must oft tell them how good and amiable a thing it is for Brethren to dwell and meet together in Unity, and open the sin and danger of Division. Age, Grace and Experience mel∣low and sweeten the Spirits of ripe Christians, when the Young are green and harsh and sowre.

Sect. X. But among all these there are some men in all Ages, whom God stirreth up to a special zeal for Christian Concord; And though the state of the place and times which they live in, or their own weakness, may make some of them propose some terms which in better times would be unreasonable (as Erasmus, Cas∣sander, Wicelius, and others did) yet it is that healing Spirit that must be a prime mover in all the work, if ever Concord be obtained: Such have been Mel••n∣cton, Musculus, Bucholzer, Junius, Job. Ger. V••ssius, Camero, Ludovicus Capellus, Placaeus, Testardus, Am••∣raldus, Blondell, Dallaeus, the Breme and British Di∣vines

at Dort, and by their means, the Decrees of the Synod are Pacificatory; Calixtus and his Associates Johan. Bergius, Conrad. Bergius, Ludov. Crocius, Isel∣burge, Archbishop Usher, Bishop Hall, Bishop Dave∣nant, Dr. Ward, Dr. Preston, Mr. Whately, Mr. Fenner, Chillingworth, and many more: But before all, John Dury and Mr. Le Blanke. As some men that study the Revelations or Chronologie, or Genealogies, &c. are rea∣dier in those particular Subjects, than other men though of greater parts; so they that study the Churches peace, and the Concord of differing Christians, usually are fitter for that work than others.

Sect. XI. There is one sort of men that have written many things excellently for Peace, even the Socinians, who being Hereticks, have thereby done much harm. Divers of them have laid down in general those Rules and Terms which might much have furthered the Churches Peace, if the same things had been written by men of Name and Reputation. What Acontius was, or what Rupertus Meldenius was, I am not sure; some say they were Socinians, and some deny it: But I am sure, if they were heretical, their excellent Pre∣cepts for Love and Peace may rise up in judgment against Orthodox Persecutors, Schismaticks, and Re∣vilers: Many that are known to be Socinians, have written much for peace; and Satan hath made great advantage of it, to bring all earnest motions for peace into suspicion: so that a man can now scarce write for the retreat of Church-warriours, and for the quench∣ing of our consuming flames, but he is presently suspe∣cted to be guilty of some Heresie, and to have spe∣cially need of Charity or toleration himself; Like the Fox, that having lost his Tail, would have all Foxes tails cut off. Or if it be about any point that Papists are concerned in, that a man calleth men from erro∣neous Extremes, to Truth and Peace, he is presently

suspected to be of the mind of Cassander, Wicelius, Gro∣tius, or such as they: Even Jacob Behmens writing so much for Love, and against Wrath, hath made some suspect a Treatise that is written for any extensive Christian Love: Could Satan but engage a man of ill fame to preach and write fervently for any funda∣mentall point of Religion, I am afraid with many it would make it suspected.

Sect. XII. It is also of great moment for the prevent∣ing or remedying of Schism, to choose a sit season to manage the remedies. Were not men very proud and selfish, the fittest season would be times of Civil peace and prosperity: And indeed a common peace of many Countreys will hardly be well prosecuted in any other times; because it needeth sedate minds, and quiet en∣tercourse, and friendly communication; which warrs and exasperations are against: Nor is it a fit time to heal a particular person, when he is fined, imprisoned, persecuted, or oppressed: For his sense and passion will stop his ears, and drive him further from those that he suffers by: (so far are they mistaken who take violence and severity to be the way). But yet Pr••∣sperity hath greater hinderances of Love and Peace than Sufferings: for then usually the lovers of the World (called in Scripture the Enemies of God) as they strive most for wealth and power, do obtain it; and being made Lords and Prelates, they think there is no sure and honourable Peace, but by all mens sub∣mission to their wills and dictates: Pride never know∣eth the way of Peace, but trusteth to insulting passio∣nate violence, which cureth Schism, as Brandy will do a burning Feaver: which may rarely be lodged in such frigid matter as may accidentally cure it, which ordinarily would kill: And a Schismatick may be such a timerous worldling, as that suffering may drive him into outward complyance: But Conscience so respect∣eth

God, as to count man and all that he can do as nothing. Religion is a worshipping and obeying God as God: and whoever preferreth any mans Power or Interest before him, so far hath no true Religion at all.

But if a sufferer be to be cured, it must not be by him by whom he suffereth, but by another that pi∣tieth him and lamenteth his sufferings. But usually Pride and carnal Confidence in Prosperity hinder men from that condescension and moderation which is ab∣solutely necessary to Love and Peace: Wantonness and Contention are the usual fruits of greatness, full∣ness and worldly ease: so that Civil Peace and Re∣ligious are too often strangers; and being dryed in the Sun-shine we are crumbled to dust. And it is Gods ordinary way to cast contentious Wranglers into the Furnace, and melt them till they may be cast into one mold: Ridley and Hooper were reconciled in Prison. When men that fell out are all taken Captives by a common Enemy, they are sooner reconciled. When men all suffer for the same common Cause, and are together in Gaols, or Banishment, or reproach, then go trie whether they will hearken to peace. It was the great shame of the English Fugitives in Qu. Maries dayes to fall out at Frankford in their Exile. In a word, both Prosperity and Adversity have their pro∣per helps and hinderances of Concord; but usually, times of common Civil Peace, are the hopefullest times to treat for a common Religious peace; but for small∣er quarrelling parties, common suffering is a better time.

Sect. XIII. Whoever will be the Instruments of heal∣ing Schisms, must necessarily preserve his Reputation with those that he would heal, or at least with the com∣mon sort of religious persons: For if once he be com∣monly ill spoken of, the best things which he saith,

will be despised: If he be a Prince, if he be common∣ly reputed a sound and a good man, all that he doth will have a good interpretation: But if he be taken either for an enemy to Piety, or to the Doctrine which prevaileth, all that he doth will be suspected for acts of malice. Constantius is praised by Hilary himself and many others, for a man of laudable disposition and conversation; and yet his being for the Arians, made all ill taken that he did, and he did much that de∣served it: Theodosius junior and Anastasius were very pious Emperours, and great lovers of Peace, and stre∣nuously laboured to have kept the Bishops from Schism and Church-warrs; but being supposed to favour most that party which the others called Hereticks, all that they did was ill interpreted, and suspected to be in favour to the Hereticks. It is therefore very ne∣cessary that a Peace-making Prince be down-right honest and impartial, and shew himself conscionable in all his Actions, and a lover of Mankind, and in∣jurious to none, but a special favourer of the good, and an enemy to Wickedness, Debauchery and Ma∣lignity in all. For this will make people love and trust him, without which nothing will be done.

And what I say of Princes, I must say of Pastors and Preachers: If a man be never so zealous for Con∣cord, if he be commonly supposed to be an ignorant man, or a wicked man, or an unconscionable crafty Po∣litician, or a Heretick, or dangerously erroneous, or one that is partial, or hath any ill Principles or De∣signs, or a Persecutor, or whimsical Fanatick, all his Endeavours are like to do but little good: The gene∣ral love and honour that Arch-bishop Usher, Bishop Davenant, Dr. Preston, Mr. Gataker, Mr. Fenner, Mr. Watton, Dr. Stoughton, &c. had with all sorts of sober men in England, made those conciliatory, moderating Principles to be regarded, which from other men

have been received with suspicion, if not contempt and scorn.

Sect. XIV. Were there no more said of all this sub∣ject but that of Rupertus Meldenius cited by Conra∣dus Bergius, it might end all Schisms if well under∣stood and used, viz. Si in NECESSARIIS sit UNITAS, in NON-NECESSARIIS LI∣BERTAS, in UTRISQUE CHARITAS, optimo certe loco essent res nostrae. Unity in things ne∣cessary, Liberty in things unnecessary, and Charity in both, would do all our work.

Sect. XV. Or briefly, all must be done, 1. By the LIGHT of Reason and Sacred Truth adapted to the Understandings of the people, and seasonably pro∣posed with good advantage to convince them. 2. By the LOVE of Pastors, Rulers and Dissenters, heap∣ing coals of Fire on their heads. 3. By the POWER of Magistrates, encouraging men of Truth, Piety and peace, and restraining men from propagating in∣tolerable Errors, and all sorts from violating the Laws of Humanity, Christian Sobriety and Charity, and the publick peace, and not permitting them on pre∣tence of Religion openly to revile and abuse each other, so as to keep up mutual hatred and diabolical Calumny, and by licentious tongues to wrong each other.

These few things would better heal the Churches, than all the violent and compound Medicines which worldly Jug••ers and unskilful Mountebanks have long tryed in vain.

CHAP. III.

More of the same subject; Twenty things ne∣cessary in all that will deliver the Church from Schism.

Sect. I. BEcause this dividing Spirit goeth not easily out, I shall repeat and summe up the com∣mon Duties of all men that will herein successefully serve the Church: for it is not every man that is fit for so excellent a work, though every man be bound to it in his place: The sad Experience of the World assureth us, that hitherto few skilful and effectual Phy∣sicians have been found.

Sect. II. In short, all men that will promote the Churches concord, whether Magistrates, Pastors or Peo∣ple, must observe all these following things, as the ne∣cessary means, which if they be wanting, yea but one of them, the Churches will be so far disquieted, and dis∣eased.

1. The foresaid simple Terms of Union must be understood and received, and false and ensnaring terms must be avoided.

2. Magistrates must preferre Christs interest before their own, and see that their own lyeth in preferring his: and must value conscionable upright men, though dissenters in tolerable cases, and not encourage their unconscionable enemies. And must keep peace among the Clergy and among all.

3. Men must be taught to place their Religion in worshipping God in Spirit and Truth; and to study the power and practice of Godliness, Sobriety, Justice and Charity, more than Opinions, self-exalting or Will-worship:

and to love their Neighbours as themselves, and do as they would be done by.

4. Men must learn of Christ to see the amiableness of Sincerity and Holiness under many differences and weaknesses, and so love what is amiable, and bear with what is tolerable, and pardon what is pardonable in all: and to receive the weak, even in the Faith, but not to doubtfull Disputations: and to speak more of the Good that is in upright men than of the Evil: yea never speak evil of any man till they be certain of the truth: nor then till they be well satisfied, that it is like to do more good than harm.

5. Men must labour to know themselves, and be acquianted with their own fallibility and defectibility, mutability and insufficiency, and to remember how much they have to be pardoned and tolerated, and so to cast the first stone at themselves; to fly from Pride, and know how unmeet they are to be the Rule of all mens Judgments and Practices, or to seem so wise, as that none shall be tolerated that differ from them, nor speak publickly to God, but in the words which they prescribe.

6. Men must not be too strange to one another, nor keep too distant; for neerness and acquaintance re∣concileth, and distance cherisheth false reports and suspicions, and men take liberty to hear, think and speak ill of strangers behind their backs, which fami∣liarity would cure.

7. None but Volunteers must be taken for true Christians, nor admitted to holy Communion, to re∣ceive the Seals of Pardon and Life.

8. To use more a friendly discoursing way for con∣vincing Dissenters, than disgracefull, passionate, mili∣tant disputations, (Though dangerous seducers must be confuted by necessary disputation.)

9. To abhorre Envy and Emulation (the Off-spring

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of Selfishness and Pride) and not to grudge at other mens esteem, that are preferred before us; espe∣cially that Preachers and Pastors envy not the prefe∣rence of other Teachers, nor murmur at their liberty, honour or success; but rejoyce with Paul, Phil. 1. that Christ is preached, though it be by Contentious men, that do it in Envy and Strife, to adde affliction to the afflicted.

10. To dread Persecution and unjust violence to men of Conscience, and not to force them to sin and damnation, by bearing down Conscience in unnecessa∣ry things.

11. To be well furnished with holy Reason and Love, and for Ministers to be confined to the use of these, from all use of Violence by the Sword; and kept to their proper work and Government by the Word and Church-keyes.

12. To rebuke and frown away malignant and Re∣ligious Calumniators, Whisperers, Censurers and Back∣biters.

13. To teach the People wherein the uniting Sub∣stance of Religion doth consist, and what a sin it is to be censorious and separate causelesly from others, and represent their different Opinions, Modes and Circumstances of Worship unjustly odious, to stirre up other mens hatred and separating distastes: and how great a sin and danger Schism or Division is.

14. To avoid all needless novelties and singulari∣ties, and to keep to Vincent. Lerinensis's Measure, of holding to that which hath ever been received as ne∣cessary by the whole Church, and was the primitive Faith and Religion.

15. To avoid contending about meer ambiguous words, and ever to agree of the sence of all the terms before you enter on further disputation: and to suspect such ambiguity in all debates.

16. As Magistrates must be just and impartial, so people must be taught to obey them under Christ, in all lawfull things belonging to their Office, and that as a part of their Obedience to God.

17. Peace-makers must be men of Piety and blame∣less Lives, that may honour their works, and not by scandal harden adversaries, nor lay Stumbling-blocks before the weak: and such as study to do good to all.

18. They must submit to men of the lowest and weakest ranks, and not despise them, and the strong must bear the Infirmities of the weak, restoring the fallen with the spirit of meekness, remembring that they also may be tempted.

19. They must not expect such a degree of Con∣cord on Earth as is not to be expected, lest for want of it they be tempted to murmur at God, doubt of Religion, and make the breach wider by unjust se∣verities against the weak.

20. When any are accused of Heresie or Scandal, they must be ready with patience to give satisfaction to others, to the Churches, to Rulers, to Equals, or Inferiors, Referring them to their Profession of Faith, and answering what is charged on them, and willingly amending what they are convinced is amiss.

But all this and much more I have formerly written in a Book called, The Cure of Church-divisions.

CHAP. IV.

Popery (or the Papacie) will never unite the Church.

Sect. I. I Come now to prove the insufficiency and ineptness of the terms of Union which many men have devised, and obtruded on the Churches:

Repeating, that few things more divide, than false Means of uniting, while these engage men to set against all that cannot yield to them. And I shall begin with the terms of the Papal party, as being the chief Pretenders.

Sect. II. The Papists think, that the way of Union and avoiding Schism is, for one Man, the Pope of Rome, to be taken for the Universal Vicar of Christ on Earth, even the governing Head under Christ of all the Christians on Earth, yea, and of all the World, in order to make them Christians; and that the Church on Earth is one such politick Body, of which Christ is the invisible Head of influence, and the Pope is the visible Head as to Government: And that none are of the visible Church that are not the Popes Subjects, and that they that refuse such Subjection are Schismaticks or Here∣ticks or Infidels: And that all that own Christ, should be compelled by Sword or torment to own the Pope as his Vicar General.

Sect. III. Campanella, de Regno Dei, openeth the My∣stery of the Fifth Monarchy, and alledgeth the texts that are brought for it, as intending Christs Reign on Earth by the Pope as his Viceroy: And indeed it is an Uni∣versal Kingdom or Monarchy which they plead and strive for, under the name of the Universal Church: But in this they greatly differ, whether the Pope have the universal Power of both Swords, or but of one, that is, both Civil and Ecclesiastical, and be really the King of all the World: And herein they are of three Opinions as to the Subject of this Power, and of three Opinions as to the degree.

Sect. IV. As to the Possessor of this Authority, 1. One party say that the summa Potestas is in th•••• Pope; 2. Another saith, it is in the Pope presiding in a General Council, or in the Pope and Council agreeing; 3. And another party hold that it is in a General Council alone, yet so as that the Pope is the Head of

the Universal Church, as the chief Prelate, and Ordi∣dinary Governour, though subject to the Legisla∣tive and Judicial Power of the Council.

Sect. V. And as to the Degree of Power, 1. Some hold that the Pope is the Monarch of all the Earth, having the chief Power of both Swords, and that the World is his Kingdom, as Gods Vicegerent.

2. Others hold, that he hath directly only the Eccle∣siastical Power, but indirectly and in order to Spirituals he hath also the Temporal power (of the Sword): Or, as the most hold, that in his own Territories he hath both Powers as to Personal exercise; but in other King∣doms, he can himself only execute the Church-power, but he may command Kings to execute the power of the Sword for Religion, according to his and his Bi∣shops decrees: and may force them to it by Ana∣thema's, and releasing their Subjects from the Bonds of Fidelity, and giving their Kingdoms to others: As some say, that the King may not be personally Judge in the Courts of Justice, but he may make Judges, and force them to their duty, and depose them if un∣worthy. This differeth little from the former: The Monarchy is nevertheless absolute, though Kings be the Popes Officers or Lictors.

3. But some few hold that the Pope and Bishops have no Power of the Sword at all, nor of forcing Kings to use it; The Controversie was hotly handled when Popes and Emperors were in Warrs: The Vo∣lumes written on both sides are published by Goldastus, to which William Barkley and some others in France have added more.

Sect. VI. Rightly therefore doth the Geograph. Nu∣biensis call the Pope A King; The Name of a Church maketh not a difference in the thing: There be some that think that all Kings should be also Priests, and the Popes will grant it so far as to hold, that all Bi∣shops

should be Magistrates, and the Chief Priest be Univer••al King•• Cardinal Bertram in Biblioth. Patr. saith, God had not been wise, if he had not set up such a Monarch under him over the World. And in 〈◊〉〈◊〉 seu Bulla Sixti quarti Philippo Palatino Rh••ni in ••re∣hero, Vol. 2. pag. 162. you may see their Claim in these words: [Universos Christianos Principes ac••omnes Christi fideles requirere eisque mandare vice Dei, cuius locum quamvis immeriti tenemus in terris.] To require all Christian Princes, and all faithful Christians, and to command them in Gods stead, whose place on earth we hold, though unworthy.]

The Twelfth General Council, viz. at the Late∣rane, sub Innoc. 3. and some at Rome under Greg. 7. and many others, put this Claim of theirs past doubt.

Sect. VII. Now that the Universal Church will ne∣ver unite in the Roman Papacy, I prove undeniably as followeth:

1. Because Christians will never unite in an Agree∣ment to forsake the Scriptures as Gods Word and Law: where they will still find that he never instituted such a Roman Monarch. The Papists contrary Assertion will never convince the World, when the Book it self is open before them. They will there find no one man that ruled all the rest; no one to whom Appeals were made: no one that ever claimed such a power; much less that settled any such at Rome; or that ever a word was left by Christ to direct the Church to center in the Bishop of Rome: Nor that ever the Apostles preached this to the Churches, which they must needs have done, had it been essential to the Church Catholick, or half as necessary as the Papists make it.

Sect. VIII. 2. Because in Scripture, Christians will (not only find nothing for it, but) much against it: which many Volumes having largely proved, (Chamier,

Whitakers, White, and abundance more) it would be vain here to repeat. I commend to the English Reader now but Dr. Challoners small Book, of the Catholick Church.

Sect. IX. 3. Because, were it but as dark and doubt∣ful and uncertain as common Reason and Disputers experience proveth it, the universal Church can never unite in a thing which so few can see any certainty in, or evident proof of.

Sect. X. 4. Because the greatlyest reverenced Gene∣ral Councils are against it, limiting the Popes power to his Diocese, as Nice first doth; and declaring him to be National, and of humane Institution as being Bishop of the Imperial City, and advancing Constan∣tinople, from the same Reason as doth the Council of Chalcedon: Of which I have largely written against Terret.

Sect. XI. 5. Because the Greek Church hath ever held the Papacy to be of humane Institution: Proved briefly; 1. Because they ever held the Popes power to stand on the same Foundation with the other Pa∣triarchs: But they ever held the other Patriarchs to be of Humane Institution; which needs no proofs to men of Reading. 2. Because they set up Constantinople first next him, and then equal to him, and then above him: which they had never done, had they taken the Papacy to be of Divine Institution: For they never pretended any such foundation for the Bishop of Con∣stantinoples power; and they were never so desperate as to set up Mans Ordination above Gods. 3. Be∣cause they took his Power to be limited by the Laws of the Empire, and him to be subject to the Empe∣rours: All which is known to men that know Church-History.

Sect. XII. 6. Because the common Reason of Man∣kind will still discern that a humane Monarchy of

all the Earth, is a dream and Impossibility; and that no man is naturally capable of exercising such a power.

Sect. XIII. 7. Because while Baronius, Binius, Crab, Surius, and other Histories of the Councils are extant, and Platina, Anastasius, and other Histories of the Popes, and while all the old Church-History is extant, and all the German, French, Italian, Belgick, English, and other later Histories, the horrid wickedness of Popes, and the Mischiefs they have brought upon the World, and the blood they have shed to settle their Kingdoms, will be known to Mankind, and will not suffer men universally to believe that God ever made such Governours essential to his Church, or necessary to its Unity.

Sect. XIV. 8. Because Kings and States will never become all so tame and servile, as to resign their King∣doms so far to an universal Monarch, and to become his Subjects, especially after the sad experience of his Government.

Sect. XV. 9. Because if the people were never ••o blind, there will in all generations arise wise and Learn∣ed persons, who will know all these things, and never consent to Popery.

Sect. XVI. 10. Lastly from Experience: The Uni∣versal Church now doth not, nor ever did unite in the Roman Papacy, and therefore never will do. That now they do not, is past doubt with those that know the Papists are but the third or fourth part of the Christian World. Bishop Bramhall saith they are but a fifth part. The great Empire of Ethiopia, the Christians in Egypt, Syria, Mesopotamia, that are falsly called by them Nestorians and Eutychians or Jacobites, who parted from the Greeks upon the ejection of Diosec∣rus by the Council of Chalcedon, the Armenians, Circassi∣ans, Mengrelians, Georgians, those scattered in the Per∣sian

Empire, the Greeks scattered throughout the Turkish Empire, the Empire of Moscovie, the King∣doms of Sueden, Denmark, England, Scotland and Ire∣land, the Subjects of the Dukes of Saxony, Branden∣burgh, Lunenburgh, Hanover, Osnaburgh, Holstein, the Prince of Hassia, the Palsgrave of the Rhine, Ducal Prussia, Curland, Transilvania, all the Protestant free Cities in Germany, Dantzick, and others tolerated in Poland, those in Hungary, some in Walachia and Mol∣dovia; Belgia, called the Low-Countreys, with Friesland, Embden, Geneva, &c. the Protestant Cantons of Hel∣vetia; those in Rhoetia, in Piedmont, &c. and those to∣lerated in France: Our Plantations in the West-Indies or America, viz. New-England, Virginia, Barbados, Bermudas, Jamaica, and the rest; All these are Chri∣stians that unite not in the Pope, nor are subject to him.

I know they say that these are Hereticks and Schis∣maticks, and no parts of the Church: But that is too easie a way of arguing, and no Cure at all for Chri∣stians discord. By this way of reasoning they may prove that all the Christian Church or World is uni∣ted in the Pope, if he had but ten Subjects, because all the rest are no part of the Christian Church or World: as a mad man proved that all the World was his, because he thought his House and Land was all the World. But Christ will not so easily lose his Church, nor be disputed out of his Inheritance by so gross a fallacy: If you argue [None are parts of the Christian Church but the Popes Subjects: All the Popes Subjects unite in the Pope: Ergo, all parts of the Christian Church are united in the Pope,] You must prove your Major to Christ better than ever you did, before he will be so deposed from his Kingdom, and lose those whom he so dearly bought. The Bishop of Constantinople, Alexandria, Ephesus, Canterbury, may

say the like, that none are Christians but their Subjects, but this is it that I say the World of Christians are not united in.

Sect. XVII. And as it is so now, it was so in the last Age: And though some of them cheat Women by telling them that all the Christian world before Lu∣ther were united in subjection to their Popes, they must burn all their own Church History and Coun∣cils, and make men ignorant of what is past in for∣mer ages, before this will be believed by men that can read Latin and Greek; certainly they do not be∣lieve it themselves: They cannot though they would: Was all the West subject to the Pope, when so many hundred thousand were murdered for being against him? When the Bohemians were so persecuted by warrs? when Spain it self hath been accused of such Heresie? when most of Germany stuck to the Empe∣rours, and despised the Popes? when France and Eng∣land have been censured and Interdicted by him, and obeyed not his Interdicts? when for many Ages most of Italy hath been a Field of warr, and fought against him? when Rome it self hath so oft driven him away? But especially when upon the Constantinopolitane De∣cree de tribus Capitulis, Pope Vigilius was forsaken by much of Italy and the West, and all his Successors for about an hundred years, and the Patriarch of Aqui∣leia set up as their Head instead of Rome, till Sergius after reconciled them? And all this while were not the Greeks, Moscovites, Armenians, Syrians, Abassines, and all the rest before mentioned in Asia and Africa, &c. from under the Pope?

I have oft asked, and ask again, was all Christen∣dome subject to the Pope, of whom their Melchior Ca∣nus saith (Lecd Com. cap. 7. fol. 201.) That not only the Greeks, but almost all the rest of the Bishops of the whole World have fought to destroy the Priviledges of

the Church of Rome; and indeed they had on their side the Arms of Emperours, and the Greater number of Churches: and yet they could never prevail to ab••••gate the Power of the One Pope of Rome?]

Was all the Christian World under him, when their Raynerius saith, (cont. Wald. catal. in Bibl. Patr. To. 4. p. 773.) [The Church of the Armenians, and Ethiopians, and Indians, and the rest which the Apostles converted, are not under the Church of Rome?]

Was all the Church under him before the Turks conquered the Greeks? when the Greek Church alone, and the rest in the Eastern Empire, were twice as many as all the Western Churches: and Abassia, and all in the East and South without the Empire, were also from under him?

Yea and when their own Jacobus de Vitriaco wri∣teth (Histor. Orient. c. 77.) who dwelt at Jerusalem, [That the Churches of the Easterly parts of Asia, alone, exceeded in number the Christians either of the Greek or Latine Church.] And their Brochardus, that lived also there, saith, that [Those called Schismaticks by us, are far better men than those of the Roman Church.

Sect. XVIII. If they say, that at least for the first six hundred years all the Church was governed by the Pope? I answer, It is more probable which Marnixi∣us and many Protestants affirm, that for the first six hundred years there was not one Pa∣pist in the world,* 1.1 that is, One that took the Pope to have the Govern∣ing power over all the Church on Earth. The oft cited words of Gre∣gory the first and Pelagius plainly shew, that they abhorred the Claim: The Pope was from the year 300. till 600. and after the first Bishop in the Roman Empire, 1. Under Councils and Empe¦rours;

2. Not Ruling the other Patriarchates, but sitting before them in Councils; 3. And this by M••ns Ordination, only in one Empire; 4. And had no Rule in any of the extraimperial Churches in the World: even here with us the Britains rejected them, and the Scots would not eat or converse with them. The Abas∣sine Empire was never under them, nor those of India and Persia: And the Councils in which they had the first seat were but of one Empire, as is after proved.

And as for the first three hundred years under Pa∣gan Emperours, their own Writers confess the Church of Rome was little set by; that is, it had no govern∣ing power over the rest, nor is there any pretence to think they had.

The first that talk'd very high, was Leo the first, who called himself the Head of the Catholick Church: But by [Catholick] was then meant usually the Churches in the Empire only, and by Head he meant the prime Bishop in order, but not the Governour of all: Nor was his claim, if he meant any, more ap∣proved, by the Churches in that Age. Though the Council of Chalcedon highly applauded him and his Epistle, as an advantage to carry their Cause against Dioscorus (who had excommunicated the Pope) and took him for the prime member of their Council, yet they thought meet in their Canons to declare, that it was but by humane, mutable right in the Roman Empire.

Let them shew us if they can, when and where the universal Church on Earth ever subjected themselves at all to the Pope. Much less can they bring any pretense of it for the first three hundred yeas: Had they any Meeting in which they agreed for it? Did they all receive Laws, Ordination or Officers from Rome, or from its Emissaries? If we were so foolish as to be∣lieve that his precedence in General Councils was a

proof of the Popes Monarchy; yet it's easie to prove 1. That for 300 years there was no General Coun∣cil; 2. And that it was not the Pope that presided at Nice; 3. And that those Councils were but Imperial, and not truly Universal.

But if all the Church ever had been subject to the Pope, as being at first (except Abassia) almost con∣fined to the Roman Empire, it doth not follow, that it will ever be so again when it is dispersed into so many Kingdoms of the World: The Jesuites at first were all under the King of Spain, and the Mahome∣tans at first all under one Prince, but they are not so now: Is it likely that ever all Christian, Mahome∣tan and Heathen Kings will suffer all their Christian Subjects to be under the Government of a Foreign Priest?

But their own Writers agree, that the Apostles at first were dispersed into many Countreys besides the Roman Empire, and that Ethiopia was converted by the Eunuch mentioned Acts 8. initially (its like before Rome,) and fullyer by St. Matthew: And you may see in Godignus, Alvarez, Damianus a Goez, and others, full evidence that they were never Subjects to the Pope of Rome.

I conclude then, 1. That Rome is not owned this day as the head of Unity by all Christians: 2. That it never was so taken for the Governing and Uniting Head; 3. And that the reason of the thing fully proveth that it never will be so.

I may adde, that indeed it is not known among themselves who are the consenting Subjects of the Pope, or Members of their Church: It is indeed In∣visible, or a Church not knowable. For, 1. They are not agreed, nor ever like to be, what is the essen∣tial qualification of a Member of the Church: Or what that Faith is that must make a Member: Some

say, it must be the Belief of all the Creed explicitely; others, of some few Articles; others, that no more is necessary ad esse than to believe explicitly that God is, and that he is a Rewarder of good works, and to be∣lieve that the Church is to be believed: Of which see Fr. a Sanct. Clara in his Deus, Natura, Gratia.

2. And their forcing men into their Church with Tortures, Fire and Sword, leaveth it utterly uncer∣tain who are Consenters, and who are in the Church as Prisoners, to save Limbs and Life.

And if they ever recover England, Scotland, Ireland, Germany, and the other Reformed Churches, it must be by the Sword, and Warrs, and Violence, and ne∣ver by force of Argument: And if they should con∣quer us all (which is their hope and trust) it will not follow, that men are of their minds, because they can∣not or dare not contradict them, no more than because they are dead.

Experience, Reason and Scripture then do fully prove to men that are willing to know the truth, that the Universality of Christians will never be united to the Roman Papacy: Yea, that this Papacy is the greatest of all Schisms, 1. By setting up a false Head of Union; and 2. By cutting off or renouncing three parts of the Christian World, even all Christians ex∣cept the Subjects of the Pope.

CHAP. V.

The Vniversal Church will never unite in Pa∣triarchs, or any other humane Form of Church-Government.

Sect. I. WHether or how far such Forms may consist with Union, is a Question that I am not now debating, any further than shall be anon intimated by the way. But that they will never become the Bond of Union, or be received by all, and that to make any such thought Necessary to universal Unity, is Schism, I am easily able to prove.

Sect. II. And this needeth no other proofs than what are given against uniting in the Papacy, in the former Chapter. As, 1. Patriarchs and other humane Institutions being not of God but Man, the whole Church can never unite in them, 1. Because they will never all agree that any men have true Authority given them by God, to make new Church-Officers and Forms that shall be necessary to the Unity or Concord of the Church Universal.

2. They will never agree who those men are that God hath given such power to, if they did suspect that such there are. A Prince hath no Power out of his Dominions.

3. They will never agree, that if man made such Forms or Offices, they may not unmake them again if they see cause; or that their Acts bind all their Po∣sterity never to rescind or change them.

4. They will never find that all the Christian World ever agreed herein, and so in all Posterity is obliged by their Ancestors.

5. Much less will any ever prove that the Institu∣tion was Divine.

Sect. III. If any say, that the Apostles settled this Form by the Spirit, the Universal Church will never believe it: For, 1. No Scripture saith so: 2. No true credible History saith so: 3. If the Apostles settled Patriarchs, it was either as their own Successors, or as a new Office: And it was either by joynt consent, or man by man, each one apart: But 1. Had they settled them as their Successours, they would have settled twelve or thirteen; But there were but five settled at all, besides some new petty Patriarchs (as at Aquileia when they cast off Rome.) 2. No Writer tells us of any meeting of the Apostles to agree of such a Form. 3. No nor that ever they settled them. 4. History assureth us that they were settled only in One Empire, and not in the rest of the World. 5. And that the Emperour and Councils of that Empire made them. 6. And therefore when they were at first but three they added at their pleasure two more, Constantinople and Jerusalem. 7. And none of all these pretend to Apostolical Institution and Succession but Antioch, that claimeth to be St. Peters first Seat, and Rome to be his second, and that but as Bishops, (when that also is a frivolous pretense.) Alexandria claimeth succession but from St. Mark, and Jerusalem from that St. James who (saith Dr. Hammond and others) was none of the Apostles, and Constantinople from none at all, though above the rest. Councils (as Constant. and Chalced.) professing that the Fathers and Princes made them what they were.

Sect. IV. It is certain, that the Christian World is not now united in Patriarchs, nor ever was, nor ever will be. The Patriarchs of the rest of the Empire are all now broken off from the Church of Rome: Con∣stantinople, Alexandria, Antioch and Jerusalem, are all against him: The East had four, and the West but one, and are now at odds condemning each other.

The rest of the world have none, and had none. And it is commonly confessed, that as men set them up, so men may pull them down again. Yea, even in the old Empire many Churches were from under all the Patriarchs, as is commonly known.

Sect. V. And how should these Patriarchs unite all the Church? It must be either by meeting or at di∣stance. As for their meeting, Princes that are some Mahometans, and some Christians, of divers Interests and Minds, will not suffer it: And neither by meet∣ing or distance can we be secured that they will agree, when even under one Emperour that laboured to unite them, they were among their Clergy like the Gene∣rals of so many Armies, distracting (and at last de∣stroying) the Empire by hereticating and persecuting one another. Those that have divided and undone that Empire, are never like to unite the Christian World.

Sect. VI. And what I say of Patriarchs, I say of all humane Forms of Churches or Church-government; and so of such an Episcopacy as is not necessary to the being of the Church. There are here three distinct questions before us: 1. Whether the Pastoral Office be necessary to Church-unity? 2. Whether Paro∣chial Episcopacy be necessary to it? 3. Whether Diocesan Bishops distinct from Archbishops be necessa∣ry to it? And you may adde a fourth, Whether Arch∣bishops be necessary to it, (not disputing now the lawfulness of any of all these?)

Sect. VII. 1. Of the first I have spoken before: No doubt but Christs universal Church hath ever had Teachers and Pastors as the most noble organical part; And a Body may as well be without a Stomack, Liver or Lungs, as the Church be without them. And to a particular Church as political, organized, or Governed, they are a constitutive part. But I have

before shewed reasons to doubt whether yet it be ne∣cessary to salvation to every individual Christian to know that the Ministry is an instituted Office, and to own such: But this little concerneth our Cause.

Sect. VIII. 2. Parochial Episcopacy, that is, the preeminence and government of one Presbyter called a Bishop over the rest in every single Church, was early introduced to avoid the discord of the Presbyters and the Flock: In the time when Ignatius's Epistles were written, he tells us, That every Church had One Altar, and one Bishop with his fellow-Presbyters and Deacons. Whether this was of Apostolical Institution, or a hu∣mane Corruption, is disputed in so many Volumes (by Petavius, Sancta Clara, Faravia, Whitenitto, Downham, Hammond, Hooker, Bilson, &c. on one side: And Gersom, Bucer, Beza, Cartwright, Salmasius, Didoclane, Jacob, Blondel, Parker, Paul Baine, &c. on the other,) that I think it not meet here to inter∣pose my thoughts. But that it is not essential to a Church, and that all the Church will not unite in it, appeareth as followeth.

Sect. IX. 1. They are not united in it now: The Reformed Churches in France, Belgia, Helvetia, and many other parts, are against such Bishops as necessa∣ry, and a distinct Order. And in England, Scotland, and Ireland, New-England, &c. they are by some ap∣proved, and by others not.

2. Former Ages have had many pious Christians against them, especially in Scotland, and among the Waldenses.

3. The School-men and other Papists are not themselves agreed, whether Bishops and Presbyters are distinct Orders.

4. The Church of England even while Popish de∣nyed it, and said they were but one Order, as you may see in Spelman Aelfreds Laws or Canons.

5. Hierome and Eutychius Alexandrinus tell us how and why Episcopacy was introduced at Alexandria, and that the Presbyters made them there.

6. The Scots were long governed without them, (as Major and Beda tell us.) And their Presbyters made the first Bishops in Northumberland; as Pomera∣nus a Presbyter made those in Denmark.

7. Almost all the Churches in East and West as far as I can learn, have cast off Parochial Bishops (of single Churches) and in their stead set up Diocesans over multitudes of Parishes without any Bishops un∣der them, but Curats only.

8. While there is no hope of all agreeing whether it be a Divine Institution, and that of essential necessi∣ty) there is no probability that ever the Universal Church will unite in them.

9. The Diocesans we find will never yield to them.

10. The reception of them will not unite the Church were it agreed on, it being more and greater matters that they differ about.

I confess that the ancient reception of them was so general, and the reason of the thing so fair, that I am none of those that accuse such Episcopacy as un∣lawfull or Schismatical, but rather think it conduceth to prevent Schisms: But, 1. I am satisfied that it will not be agreed to by all, 2. Nor serve for universal Concord were it agreed on; 3. And that it is Schis∣matical to make them more necessary than God hath made them, and to cut off Christians or Churches that cannot receive them.

Sect. IX. Diocesan Episcopacy (by which I mean a single Bishop over many hundred or score Parishes and sacred Assemblies that have Altars, and are large enough to be single Churches, or at least Many such, without any Bishops under him of those Churches) will

much less ever unite the Universal Church, however it hath obtained over very much of the Christian world. For first more Churches by far at this day are against it, than against Parochial Episcopacy, and more Volumes are written against it; and Men have a far greater aversness to it, as more dangerous to the Church.

Sect. X. 2. It is contrary to the Scripture Institu∣tion, which set up Bishops in all single Churches, (whether the same with Presbyters I now dispute not, but they were such as then were received;) And those that think such Single, or Parish, or City Bishops neces∣sary, will never agree to put them all down.

Sect. XI. 3. They turn all the Parish-Churches into Chappels, or meer parts of one Church, and Un∣church them all, in the judgment of those that take a Bishop to be essential to a Church: And all will not agree to Unchurch all such Parishes.

Sect. XII. 4. It maketh true Discipline as im∣possible, as is the Government of so many score o•• hundred Schools by one Schoolmaster, or Hospitals by one Physician, without any other Schoolmaster or Phy∣sician under him, (but Ushers and Apothecaries; which all Christians will not agree to.

Sect. XIII. 5. It is contrary to the Practice of the Primitive Churches, and casteth out their sort o•• Parochial Bishops, as I have elsewhere fully pro∣ved.

1. From the Testimonies of many, such as that o•• Ignatius before cited.

2. From the custom of choosing Bishops by all the People.

3. And of managing Discipline before all the Church.

4. By the custom mentioned by Tertulli•••• and Justin Martyr, of receiving the Sacrament onely from the hand of the Bishop, or when he Consecrated it.

5. By the custom of the Bishops onely Preaching, except in case of his special appointment.

6. In every Church the Bishop sate on a high Seat with the Presbyters about him.

7. The Bishop onely pronounced the Blessing.

8. Many Canons after, when the Churches grew greater, command all the People to be present, and communicate with the Bishop on the great Festivals. These and many more Evidences prove, That in the Primitive Times the Bishops had but single Churches, and every Altar and Church had a Bishop.

Sect. XIV. 6. The very Species of the old Churches is thus overthrown, and the old office of Presbyters therewith, which was to be assistant Governors with the Bishop, and not meer Preachers or Readers. And all these Changes all Christians will not agree to.

Sect. XV. 7. Especially the sad History of Councils and Prelacy will deter them from such Con∣cord; when they find that their Aspiring, Ambition and Contention, hath been the grand Cause of Schisms and Rebellions, and kept the Church in confusion, and brought it to the lamentable state in East and West that it is in.

Sect. XVI. 8. And constant Experience will be the greatest hinderance: As in our own Age many good Men, that had favourable thoughts of Dioce∣sans, are quite turned from them, since they saw Two thousand faithful Ministers silenced by them; and that it is the work of too many of them to cast out such, and set up such as I am not willing to describe: And such Experience After-Ages are like to have, which will produce the same effects. When Expe∣rience persuadeth Men, That under the name of Bishops, they are Troublers, Persecutors and Destroy∣ers, they will account them Wolves, and not agree to take them for their Shepherds.

It will be said, That Good Bishops are not such: It's true, and that there are Good Ones no sober Man doubteth: But when 1300 years Experience hath told Men, That the Good Ones are few, in comparison of the Bad Ones, ever since they had large Dominions and Jurisdictions: And when Reason tells Men, That the worst, and most worldly Men, will be the most diligent seekers of such Power and Wealth; and that he that seeketh them, is liker to find them, than he that doth not; and so that Bad men are still likest to be Di••cesans: And when the divided, scattered, persecuted Flocks, find that the work of such Men, is to silence the most conscionable Ministers, and to be Thorns and Thist••es to the People, though they wear Sheeps cloathing, Men will judge of the•• by their fruits, and the Churches will never be united in them.

Sect. XVII. 9. The greatest Defenders of Episcopacy say so much to make Men against them, as will hinder this from being an uniting course. I wi••l instance now but in Petavius, and Doctor Ham••••d who followeth him, and Scolus, who saith, 〈…〉〈…〉 Clara led them the way: These hold, That the Ap••st••••s setled a Bishop without any subject sort of Presbyters in every City and single Congregational Church: And Doctor Hammond (Annot. in Act. 11. & Dissertat. adversus Blondel) saith, That it cannot be proved that there were any subject Presbyters in Scripture-times; but that the word Presbyter every where in Scripture signi∣fieth a Bishop: And if so,

1. Men will know that the Apostolical Form was for every Congregational Church to have a Bishop of its own.

2. That no Bishop had more setled Congregations than one: For no such Congregation could worship God, and celebrate the Sacrament of Communion, as then they constantly did, without a Minister; And one

Bishop could be but in one place at once, and so without Curates, could have but one Assembly.

3. And Men will be inquisitive, By what Authority Subject Presbyters, and Diocesan Bishops and Churches were introduced after Scripture-times? in which they will never receive universal satisfaction. If it be said that the Apostles gave Bishops Power to make a sub∣ject order of Presbyters, and to turn Parish or Congre∣gational Churches into Diocesan, and so to alter the first Forms of Government, when they were dead; this will not be received without proofs, which never will be given to satisfie all: Nay, it will seem utterly im∣probable, and Men will ask,

1. Why did not the Apostles do it themselves, if they would have it done? Was not their Authority more unquestionable than theirs that should come af∣ter? If it be said that there were not qualified Men enow, it will,

2. Be asked, Were there not like to be then greatest Choice upon the extraordinary pouring out of the Spirit?

3. Do we not find in Corinth so many inspired gift∣ed persons in one Assembly, that Paul was put to limit them in their Prophecying, yet allowing many to do it one by one? And Acts 13. there were many Prophets and Teachers in Antioch: And at Jerusalem more, and at Ephesus, Acts 20. and at Philippi, Phil. 1. 1, 2. there were many Bishops or Elders; And such Deacons as Stephen and Philip, &c. would have served for El∣ders, rather than to have none.

4. Doth not this imply, that after-times that might make so great a change, may also do the like in other things?

5. And that Diocesans and subject Presbyters be but humane Institutions, and therefore Men may again change them?

6. Doth it not dishonour the Apostles, to say that they setled one Form of Government for their own Age, which should so quickly be changed by their Fol∣lowers into another species? All these things, and much more, will hinder Universal Concord in Diocesans.

Sect. XIX. Yet I must add, that there is great difference between Diocesans both as to their Govern∣ment, and their Persons, whence some Churches may comfortably live in Concord under them, though 〈◊〉〈◊〉 be divided and afflicted under them.

1. Some Diocesans have Diocesses so small, that Dis∣cipline is there a possible thing: Others (as ours in England) have some above a thousand, some many hun∣dred, or score Parishes, which maketh true Discip•••••• impossible.

2. Some Diocesans exercise the Church Keys of Ex∣communication and Absolution only themselves. Othe•••• delegate them to Presbyters, (and thereby tell the Peo∣ple that Presbyters are capable of them.) Others (which is the Case with us in England) do commit them to Lay-Chancellors, who Excommunicate and Absolve by Sentence, commanding a Priest to publish it.

3. Some Diocesans may, if they please, allow the Parish-Priest to be Episcopus Gregis, and to exercise so much of his true office in his Parish, as shall keep up some tolerable Purity, Order and Discipline, themselves receiving Appeals, and being Episcopi Pastorum. 〈◊〉〈◊〉 this is rare, I know none such: But they leave the Parish-Priest no power so much as to suspend his own Act in administring Baptism, or the Eucharist, or pro∣nouncing decreed Excommunications or Absolution•• when it is against his Knowledge and Conscience, no though the People profess that they take him not for their Pastor or Guide at all, or refuse to speak with him in case of Ignorance, suspected Heresie or Scan∣dal.

4. Some Diocesans are learned, good and holy Men, and set themselves to promote Godliness, and encourage the best Ministers: such we have had in England, (as Grindall, Jewel, Usher, and many more excellent Men.) But others, in jealousie of their places, power and in∣terest, suspect and set themselves against painful Preach∣ers, and strict Men, especially if they dissent from them, and take them for dangerous Enemies, and persecute them, and countenance the ignorant Rabble, to strengthen themselves against them: So that particular Concord will be promoted by some Diocesans, but Uni∣versal Concord will never be so attained by them.

Sect. XX. There are many Learned Divines, who think that Forms of Church-Government are mutable, and not necessary to all times and places: and that as Prudence may change other Rites, Circumstances and Orders, so it may do this: And some Papists are of this mind; Read Card. Cusanus de Concordia, and Gorson de Auferibilitate Papae; And the Italian Bishops at Trent, were for the dependance of Bishops on the Pope, as the Maker of their Order, or Giver of their Power. And if so, it is not capable of being necessary to Catholick Unity, which may it self be changed. And most Pro∣testants and Papists hold, that Men may turn Diocesan Bishops again into Parochial, if they saw cause. And all confess, that Man may set up Bishops 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in every City, which in the old sense was in every great Town, like our Corporations, or Market-Towns, which is greatly different from the Roman, or the English, or the French, or the Italian Diocesses.

Sect. XXI. Yea, there are very Learned Divines, that think no Form of Church-Government is Jure Divino, or of Divine determinate Institution; so though Doctor Edward Reynolds, late Bishop of N••r∣wich; and Doctor Stillingfleet doth not only think so himself, but hath cited great and many Patrons of that

opinion, and brought a great many of Arguments for it in his Irenicon: Be these in the right or wrong, no Man of this opinion can believe any one Form of Go∣vernment necessary to the Unity of the Church, or fit to be the terms of Universal Concord. And it is cer∣tain that some will still be of their opinion (besides those that account Diocesans unlawful.)

CHAP. VI.

The Vniversal Church will never unite in General Councils as their Head, or as neces∣sary to Vnion.

Sect. I. THose that are not for the Absolute So∣vereignty of the Bishop of Rome over all the World, do yet many of them think that they are very moderate Men, if they hold but the Supe∣riority of Councils above the Pope, or limit the Popes power to the advice and consent of Councils; taking them to be necessary to Unity: But the con∣trary is very easily proved; much more their insuf∣ficiency.

Sect. II. 1. It is certain, that the Church had Union before there was any General Council: The first at Nice was 310 years at least, if not more after the Birth of Christ. There is none pretended to be before that, by any judicious men. They that instance in the Consultation of the Apostles, Elders and Bre∣thren at Jerusalem, Acts 2. may easily see reason to convince them, that those were but the Apostles, Elders and Brethren, that were ordinarily then resident at one City and Church: And such as pretended not to be Governours of all the Apostles, Elders and

Brethren who then were absent, about the world. The Popes and his Cardinals may say they are a Gene∣ral Council; but who will believe them? These at Jerusalem were not sent from all the Churches, but one of the Churches sent to them, as fittest to advise them, and as being men most certainly, and eminent∣ly inspired by the Holy Ghost.

It's true that Christ and his Apostles had a Govern∣ing power over all the Church: And if they will im∣pose on us no other sort of General Councils as so ne∣cessary, but such as have such office, power and infal∣libility, and dwell together in one house or place, and are not sent from other Churches as their Representa∣tives, and can prove such a Power, we shall submit to such a Council. Pighius hath said enough of that Novelty, and against the Governing power of General Councils: That which was not essential to the Church 310 years, is not so now.

Sect. III. 2. If General Councils be the necessa∣ry means of Union, it is either for their Laws, or their Judgment; and it is either past Councils, or present ones, or both.

1. If it be the Laws of past Councils, then one Council that can make Laws enough at first, may serve without any After-Councils: And if it be enough that there have been General Councils, why is not the Church united by them? Then it is no matter if there never be any more. And why may not Christs own Laws serve for Church Union?

2. But if it be present Councils that are necessary for Laws or Judgment, then the Church is now no Church without them.

Sect. IV. 3. There is now no General Council in the world, and yet the Church hath essential Union. Nay, as it is long since there was one (in their own account) so we know not whether ever there will be

more: the Interest of the Pope being against it.

Sect. V. 4. The great disagreement that is about Councils in the Christian World, proveth that they can never be the terms of Universal Agreement.

1. It is not agreed who must call them.

2. Nor out of what Christian Countries they must come; whether all, or but some; and which; the Papists saying that three parts of Christians may be absent, or have no right to send, being Hereticks or Schismaticks; and others think Papists to be Hereticks, Schismaticks, and Antichristian.

3. Nor what Number are necessary to make a Council.

4. Nor in what Countrey they must meet.

5. Nor what their work is.

6. Nor what Power they have.

7. Nor how far they are to be believed.

8. Nor which are to be taken for approved Coun∣cils, and which not.

9. Nor what to do if they contradict each other, or the Pope, or the Scriptures.

10. Nor whether any more Councils be necessary, than what are past already. But the Papists themselves hold, That they are not the stated Head, or Govern∣ing Power of the Church, (else there were now no Church, because there is no General Council; but as a Consultation of Physicians in extraordinary 〈◊〉〈◊〉 of the Churches maladies.

Sect. VI. 5. It is certain, That the Univer•••••• Church was never united in their subjection to Coun∣cils; yea, that even at the greatest Councils called Gene∣ral, at Nice, Constantinople, Ephesus and Chalcedon, and the rest, there were not Delegates from all the Churches without the Empire; nor did they all subject them∣selves unto them: yea, it is certain, That there never

was an Universal Council of the Church through∣out the World: but that they were onely called General, as to one Empire, and so were but as National Councils; This I have elsewhere proved at large, in my Answer and Reply to Johnson for the Churches Visibility.

1. By the names that did subscribe the Councils: One Johan: Presidis at Nice, is an Exception there easi∣ly answered.

2. Because the Roman Emperor called them (what∣ever Papists say against it to the Ignorant) who had no power but of the Empire.

3. Because no Summons was sent to any (much less to all) out of the Empire, as History acquainteth us.

4. They were all under the five Patriarchs, and the Metropolitanes of the Empire: The Abassines sub∣jection to Alexandria, was since the revolt of Diosco∣rus.

5. We read of no Execution of their Canons out of the Empire, by either casting out Bishops, or putting them in.

6. Theodoret giveth it as the reason, why James Bishop of Nisibis was at the Council of Nice, because Nisibis then obeyed the Roman Emperor, and not the Persian, Hist. Sanct. Pat. cap. 1.

7. The Emperors oft decided their differences, and set Civil Judges among them, to keep order and deter∣mine, and corrected them, and received Appeals, and cognisance of their proceedings; All which, and more, prove evidently, that they were but Universal as to that one Empire, (••ay rarely, or never so much) and not as to the world.

Sect. VII. It is probable, if not certain, that there never will be an Universal Council; unless (which God forbid) the Christian Society should be reduced to a small and narrow compass, when we are hoping its increase: For,

1. The differences who shall call them, and the rest before named, are never like to be agreed.

2. Turks, Heathen and Nations in War against other, or hating Christians, will never all consent and suffer it.

3. The jealousie that Christian Princes have of Pa∣pal Tyranny, will never let them agree, to send their Subjects to it: The Case of the Abassines, Greeks, Ar∣menians, Moscovites, Protestants, &c. proveth this.

4. The distance is so vast, that the East and West Indians, and Ethiopians, cannot come so far to answer the Ends of a General Council.

5. Should they attempt it, their Number must be so unproportionable to the nearer parts, that it would be no true General Council, to signifie by Votes the Churches sense.

6. They could not all meet and consult in one room, if they were truly Universal.

7. They could not all understand each other, through diversity of Language.

8. Their present difference, and old experience, assu∣reth us, that they would fall altogether by the ears, and increase the Schism.

9. They would not live to get home again so far, to bring and prosecute the Concord.

10. The People and Priests at home would not agree to receive them.

Sect. VIII. Yea, it is certain, that it would be a most heinous sin to call a true Universal Council, worse than an hundred Murders. For,

1. If young Men came in no just proportion, it would but mock the world, and prepare for Heresie, or Tyranny. If experienced aged Men came from America, Ethiopia, Armenia, &c. and the Antipodes, the Voyage and Labour would murder them.

2. Their Losses would be unspeakable to their Churches.

3. Yea, their absence so many years, would be to their Churches an unsufferable loss.

4. The benefits were not like to countervail the loss: (if they did not hurt by differences, or error, or ty∣ranny, it will be a wonder.)

Sect. IX. The sad History of Councils too fully proveth, that they have been so far from being the causes of Concord, and Preventers or Healers of Schisms, that they have been one of the most notori∣ous causes of division and distraction. Having proved this in a peculiar Treatise, (A Breviate of the History of Bishops and Councils,) I must not here repeat it. The Council of Nice did best: But as Constantine was fain to keep Peace among the Bishops in person, and burnt their numerous Libels against each other, so wise men think he might another way have better suppressed Arianism, and prevented the many contrary and divi∣ded Councils, which this one did by one word occa∣sion, and have prevented the Persecutions which Va∣lens and Constantius exercised: And had the time of Easter been left at liberty, perhaps it had as much made for Peace.

What the first Council at Constantinople did, the sad Case, and sadder description of Gregory Nazianzene tell us, whose character of the Bishops (not Arians as some talk) should not be read without tears by any, whence he learned the danger of Councils, and resolved never to come to more.

What all the Bastard Councils did at Ariminum, Sirinium, Alexandria, Milan, &c. I need not tell.

And what Schism and Bloodshed was occasioned by the first and second Council at Ephesus: yea, what streams of Blood, Desolation, Schism, and many Ages deplo∣rable enmity and confusion were caused by the Coun∣cil of Calcedon, I need tell no one that hath read

Church History. It is true indeed, that the Nestorians and Eutychians were condemned in these, and the M••∣nothelites in many following: But whether mutual un∣derstanding might not have made a better end, I ap∣peal to a Thousand years experience, and to the nature of the Heresies there condemned, which seem to be much formed in and by ambiguous words, which a good Explication might have better healed, than Ana∣thema's and Bloodshed. Of this I spake before (and often.) The Nestorians said, that Mary was not to be cal∣led the Mother of God, but of Christ. The Ortho∣dox said the contrary: when the Or∣thodox never meant that she begat the Godhead,* 1.2 and the Nestorians never de∣nied that she begate him that is God. Where then is the difference but in words, one speaking of the Abstract (Deity) which the other never meant?

The Nestorians were charged with holding two Per∣sons in Christ, instead of two Natures: which yet Nestorius plainly denieth, but Cyril charged it on him by consequence, because he refused the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the foresaid account; thinking that denomination a ratione formali, is most apt. And it seems one took Nature in the same sense, as others took Person, meaning the same thing.

The Eutychians asserted one Nature only, but they meant that Christ had but one Nature, as undivided, (which the Orthodox granted) but denied not that the Godhead and Manhood were distinct. And what was the difference then, but whether the undivided God∣head and Manhood should be called one Nature, or two; which truly in one sense was two, and in another one. The like was the Monothelites Heresie (for and against which were many Councils) about one or two Wills

and Operations, no more disagreeing than as aforesaid, about the sense of [One] and [Two.] And had not a wise Explication, and patient Reconciliation, done better service, than Cursing did, whose doleful effects (Hatred, Hereticating and Schism) continue to this day.

Should I come to the Councils about Images, and that at Constantine, that decreed the Tribus Capitulis, and the multitudes since that have deposed Emperors and Kings, raised Wars, set up Popes, and Anti-Popes, &c. Alas how sad a History would it be, to convince us that Councils of Bishops have caused most of the Schisms, Church-Tyranny, Rebellions and Confusions in the Christian world. And if the Popes have been restrain∣ed, or deposed, or Schisms at Rome partly stopt by any, the flame hath quickly more broke out; and condemned Popes have oft got the better of them: And if one Council hath said, That the Pope is responsible, another hath determined the contrary: If Basil and Constance decreed, That a Council be called every ten years, it was not done, but was a mockery in the event. In a word, Councils of Bishops have been but Church-Armies, of which at first the Patriarchs were Generals, and afterwards Popes and Emperors, and came to fight it out for Victory, the sequel being usually Schism and Calamity. And must this be the only way of Univer∣sal Peace?

CHAP. VII.

The Vniversal Church will never unite in many pretended Articles of Faith, not proved to be Divine: nor in owning unnecessary doubt∣ful Opinions or Practices as Religious, or Worship of God; notwithstanding the pretense of Tradition.

Sect. I. I Need say no more for proof of this than is said in the first Part. If Preachers say that this or that is an Article of Faith; If Popes say it; If Councils say it, this saying will never unite all Chri∣stians in the belief of it. It is no belief of God whose object is not revealed by God, and perceived so to be, and received as such. That the sacred Scriptures are written by Divine Inspiration, Christians are com∣monly agreed; But that Popes, Prelates or Councils speak by Divine Inspiration, even when they expound the Scriptures, all Christians neither are agreed, nor ever will be; And till a man perceiveth that it is God that speaketh, or that the word spoken is Gods Word, he cannot believe it with a Divine Faith, which is nothing but believing it to be Gods Word, and trust∣ing it accordingly. God is true, but men are Lyers, Rom. 3.

Sect. II. Before we can receive any thing as Truth from Man, we must have evidence that it is true in∣deed: And that must be, 1. Either from the nature of the thing, and its causes; 2. Or from some testi∣mony of God either concomitant (as Miracles were) or subsequent, (in the Effects;) 3. Or from our knowledge of the Veracity, Authority, Inspi∣ration and Infallibility of the Instrument or Speaker.

If therefore any Church or company of men shall tell us, that this is a Divine Truth or Article of Faith, no more of the World can be expected to believe them, than are convinced of it by one of these three proofs: The first is the case of natural Revelation, and not now questioned: The Second none but the Church of Rome do plead for their own belief, viz. that they work Miracles, and therefore are to be believed in whatever they affirm to be the Word of God. Knot against Chillingworth, and others of them do ultimately resolve their Faith, or their proof of the truth of their Religion into the Miracles wrought in the Church of Rome, by which God testifieth his approbation of their Assertions: Other Christians that may have more miracles than Papists, yet resolve not their proof of Christianity into them, but lay more stress on other Evidence, and particularly on Christs and his Mini∣sters miracles attesting the holy Scriptures and Gospel to be of God. And when we can find just proof of the Papists Miracles, we shall be willing to study the meaning of them: But hitherto we have not found such proof. If any Council in Rome, France, Ger∣many or England shall say, These are Divine revealed Truths, and as such, you must believe, subscribe or swear to them, the world will never agree in believing them, when no sober man is bound to believe them, but as humane, uncertain and fallible witnesses, according to the measure of their Credibility.

Sect. III. Long experience fully proveth this: No Age of the Church did ever agree in Articles of meer humane Assertion; (for that had been but a humane Faith.) That which the Council of Nice said, was denyed by the Councils at Sirmium, Ariminum, &c. That which the Council at Ephesus the first, and at Chalcedon affirmed, they at the Council of Ephesus the second denyed: That which the Monotholites under

Philippicus (innumerable Bishops saith Binius) affirmed many other Councils condemned: That which the Council at Nice the second decreed for Images, was condemned by many other Councils: That which the Councils at ••isa, Constance and Basil decreed to be Articles of Faith, the Council at Florence and others abhorre. Much less will a Provincial Synod, or a Con∣vocation, or a Parliament be taken by all the Christi∣an world to be infallible.

Sect. IV. And indeed the obtruding of ••alshoods, or Uncertainties on the Churches, is a notorious cause of Schism: For what can you expect that men of Sobriety and Conscience should do in such a case? Discern the certainty of the thing they cannot; nor can they believe that all must needs be true, that is said by a Synod, a Convocation or a Parliament: And they dare not lie, in saying they believe that which they do not: And to take all for Schismaticks that dare not deliberately lie, or that set not up 〈◊〉〈◊〉 men as Lords of their Conscience instead of God, is Schismatical, unchristian and inhumane.

And as mens mere wills ought not to rule their understandings, nor the will of Synods, of Bishops, or others, to be the rule and measure of our wills, so though we were never so willing to believe all to be true that Councils of Bishops or Princes say, 〈◊〉〈◊〉 are not our understandings in the power of our 〈◊〉〈◊〉. We cannot believe what we list. To know or believe without evidence of truth, is to see without light. False Hypocrites may force their tongues to say that they believe this or that at the Command of man; but they cannot force themselves indeed to believe 〈◊〉〈◊〉. How then can a book of Articles or the Decrees of a Council, or the Laws of a Prince, bring the World to any unity of Belief, in things not evidently of God?

Sect. V. What I say of Divine Faith, I say of Points of Religious Practice: For though all things be∣lieved be not to be done, yet all things to be done as commanded by God, must first be believed to be com∣manded by him: And to believe and do, is somewhat more than only to believe.

Sect. VI. But it's one thing to say, This is Gods Command; and another to say, This is our Command. The first none will agree to, that see not evidence to believe it. The second is, 1. Either according to Gods Command (to drive Men to obey it.) 2. Or beside his Command. 3. Or against his Command.

1. Those Laws of Men which are according to Gods Laws, those only will obey who discern them so to be, on that account: Therefore it must be in evi∣dent Cases, or they will be no measure of Concord as such.

2. Those that are but besides Gods Laws, Men should obey, so far as they can find that the Comman∣ders have power from God to make them; And how few such will be matter of Universal Concord?

3. Those that are against Gods Laws, no good Christians will knowingly consent to.

Sect. VII. And I have before truly told them, what great diversity of capacities and understandings there be in the world, so that even in common matters that are still before our eyes, at least in many or most, few persons long agree: In matters of Fact at any distance, or matters of Prudence, Husband and Wife, Parents and Children, Master and Servants, daily differ: Mens faces scarce differ more than their understand∣ings: It is only in few, plain, easie things, that all Men are agreed: And are ever all Christians like to agree in many humane, dark opinions? Or will it be taken for certain to all Men, because it is so to some of clearer understandings? or because a self-confident Imposer ve∣vehemently

asserteth it? They know not themselves, they know no Man, that presume to unite the Church this way.

Sect. VIII. Therefore the Popish numerous De∣crees de Fide, are but so many Engines of Schism made on the pretence of declaring Points of Faith. If they were Articles of Faith before, they may be mani••est to be so in the Divine Revelation, that is, the Holy Scri∣ptures: But for the Council to tell a Man, [This or That is in the Bible, but we cannot shew you it there, nor can you find it if you search, but you must take our words as infallible:] This is not a center that the Christian world will ever unite in.

And if it be an Article of Faith, either the Church held it before the Council declared it, or not: If they did, then it was known without a Councils Declaration. And what need a Council to declare that which all the Church did hold before, and was in possession of? But if not, then either it was an Article of Faith before, or not. If it was, then the Church before held not that Faith, and so was Heretical, Corrupt, or wanted Faith, and so by their own reckoning (who will not endure the distinction of essentials from the rest) was no Church. If not, then the Council declared that to be an Article of Faith, which was none: It must be such, before it can be truly declared such; else a false Decla∣ration that it was such, did now make it such: But if they had openly professed, That by Declaring it an Ar∣ticle, they meant the Making one, they must prove,

1. That they are Prophets, and have new Revelati∣ons even of Faith.

2. And that the Scriptures were not sufficient mea∣sures of the Churches Faith to the end of the world.

3. And that the Churches Faith is alterable and crescent, and the old Church had not the same Faith

which the present Church hath. And will the Chri∣stian world any more agree in such absurdities, than in a Quakers of Familists professing, that he speaketh by Inspiration? If the Members of the Council before they came thither, were no wiser nor honester than other Men, nor their words more credible, how shall we know that when they are there, they are become inspired, and their words are Gods own words?

But if it be said, That they neither make new Ar∣ticles of Faith, nor declare what is in Scripture by Expo∣sition, but declare the Verbal Tradition of the Apostles; I ask,

1. If so big a Book as the Bible, contain not so much as all the Churches Creed;

2. Where hath this Traditional Faith been kept till now? If by all the Church, then it was held, possessed and known before that Declaration: If but by part of the Church, then it was but part of the Church that had the true Faith, and one part was of one Religion, and another part of another.

And which part was it that kept this Tradition? And how come we to know that they were righter than the rest, that had it not? If it was Rome only, then they had a Faith different from the rest of the Churches; And how shall we know that they are not as true and sound as Rome?

But how hath this Tradition been carried on, and kept right? Was it by Writing, or by Word? If by Writings, why are they not cited, seen and tryed? Other men can read as well as Popes and Councils: If unwritten, was it by publick Preaching, or private Talk? If the former, then it was commonly known and declared, before the Council declared it. If by private Talk, how shall we be sure,

1. That they were honest men that would keep

private the Publick Faith, especially being Preachers that by office were to publish it.

2. And that it hath been well remembred and carried on without alteration. And were it preached or whis∣pered, mans memory is so frail, and words so uncertain, that for the Church, or a piece of the Church to carry down from the Apostles from Fathers to Children so many Articles, (more than are in all the Bible) and so hard and mysterious, and by many now controvert∣ed, and this not by writing, and to be sure that no mistake hath been made by oblivion, or misexpression, this is a thing that the Church will never unite in the belief of.

And was it in a set form of unchangeable words, that all these Articles (or Expositions) were carried down till now, or not? If yea, we should have had that Form deliver'd us, as we have other Forms (the Creed, Lords Prayer, &c.) If not, how shall we know that the Fa∣thers and Children had the same understanding of the matter, and changed not the Faith by change of words? And it's like that all the Churches, since the Apostles, delivered not these Articles down in the same words, when in several Countries and Ages they spake not the same language. And it is a wonder that they would never write their Faith, for their Children to learn, when the Jews, Deut. 6. and 11. were commanded to teach their Children, by writing the Law upon the very Posts of their Houses, and their Gates: And it is a greater wonder, that Parents and Children should through so many Generations and Countries have so unerring sur•• a memory.

And it is strange how their own Commentators come to differ about the sense of Thousands of Texts of Scripture, if the Churches Tradition have publickly and notoriously delivered down the meaning of them.

If not, how Councils come to be the infallible Commentators, and Declarers of the Sense of Scri∣ptures.

But if really such men believe themselves, it will be long before either by fraud or force, they can make all others believe such things.

Sect. IX. Gods wisdom appointed a few great and necessary things to be the terms of the Churches Unity and Love; but Ignorance and Pride, by pretences of Enmity to Error and Heresie, have plagued and torn the Churches by Decrees and Canons, and led us into a Labyrinth, so that men know not where they are, nor what to hold, nor what the Christian Religion is, nor who are Orthodox, and who are not; so great a work it is to understand such Voluminous Councils, and then to be sure that they are all right, even when they con∣demn and damn each other. That which hath been the chief Cause and Engine of Division, will never be∣come the means or terms of the Unity or Concord of all the Churches: But such are the multitude of un∣necessary, uncertain humane Decrees, Laws and Canons of Faith and Religion, whatever the proud and igno∣rant say to the contrary.

CHAP. VIII.

The Vniversal Church will never Vnite, by receiving all that is now received by Greeks, Latines, Armenians, Abassines, Lutherans, Calvinists, Diocesane, Presby∣terians, Independants, Erastians, Anabap∣tists, or in full Conformity to any of the present Parties, which addeth to the Pri∣mitive Simplicity in her terms of Commu∣nion or Concord.

Sect. I. I Must expect that the Evil Spirit which hath long torn the Church, and made multi∣tudes tear themselves, and foam out Reproach, yea, and Blood against each other, will presently meet the very Title of this Chapter, with a charge of Pride against the Writer, and say, What are you, that you should know more than all the Churches in the World? And pre••ume to charge them all with so great Error, as not to know the terms of Christian Concord, nor the way of Univer∣sal Peace?

But I answer, 1. Is the Church now United in any of these terms or ways? Are they all Papists? Are they all of the Greek Church, or Armenian, Abassine, &c? Are they all Lutherans, or Calvinists, &c? If not, why should you conclude that ever they will be? Or that any of these are congruous terms of Concord, and that the same that doth not heal, will heal them? Will not Christians be the same as now?

Sect. II. They never were United on any of these terms. I have proved that they were never all Papists.

And it will be easily granted of the rest (that they were never all Greeks, Lutherans, &c.) And that which never did unite the Church, never will do.

Sect. III. If you think all must be united in any of these wayes, which of them is it? And why that, rather than any of the rest?

1. Must they all be of the Greek opinions? You see that the Papists condemn them for Schismaticks: And other Churches lament their manifold Corruptions: And the Eastern Countries long since divided from them. We have here in London a Greek Church new built, and Tolerated; and their work is done so igno∣rantly and unreverently, that they have usually not twice the number of the officiating or present Priests who join with them.

2. Must they all be Papists? Never was more Poli∣cy and Cruelty used to propagate and prop up any Church under Heaven; and yet they cannot prevail for Universal Subjection. Nay, many Kingdoms and Countries are fallen from them, while they used such means to keep them, insomuch that by many of the soundest Churches, they are taken for no better than Antichristian Hereticks. And even the Greek Church separateth from them, and pronounceth them Schijma∣ticks, and Excommunicates them every year; And they can never obliterate the History of their horrid Schisms and Usurpations, and inhumane Butcheries, which will a∣lienate many from them. Will all the world ever agree to the Dominion of one Usurper? Will they all believe the Monster of Transubstantiation? Will they all agree, That all the Senses of all men are deceived, who think that they see and taste Bread and Wine, and there is none? And that it is necessary to Salvation, to re∣nounce all our Senses, and the Scripture, that oft calls it Bread after the Consecration, 1 Cor. 11. Will all agree, That God, who cannot lie by Supernatural

Revelation, is the Father of all the lies to Sense, that perceive real Bread and Wine, and deceiveth them all by his Natural Revelation? Will all men believe. That every lying, fornicating, proud and covetous Priest, even many Thousands of them, can work Miracles at their pleasures every day in the week, by making Bread no Bread, and turning it into Flesh and 〈◊〉〈◊〉. And that there are visible Accidents without a Subject, even, a round nothing, a white nothing, a sweet no∣thing, &c. And that there are no substantial s••••ns in that Sacrament of the thing signified? And that Christs true Flesh was broken, and his Blood shed by himself in the Sacrament, before it was broken and shed on the Cross? And that two General Councils, who decree as de Fide, that Christ hath not now Flesh in Heaven, hath yet heavenly Flesh in the Sacrament. I know that Augustine retracted somewhat as an over∣sight that looked that way: But two General Coun∣cils (that at Constantinople, called the 7th General by some, and that at Nice 2d) which damned one an∣other about Images, yet agreed in this, That Christ hath not Flesh in Heaven.

The words are, (Bin. p. 378. defin. 7.) [Siauis non confessus fuerit Dominum nostrum Jesum Christum post Assumptionem animatae, rationalis & intelle•••••••• carnis simul sedere cum Deo & ••atre, atque ita quique rursus venturum cum Paternâ Majestate, judicaturum v••∣vos & mortuos, non amplius quidem Carnem, neque in∣corporeum tamen, ut videatur ab i••s a quibus conpunctus est, & maneat Deus extra crassitudinem Carnis, Ana∣thema.

And in this they say, that the Constantin. Council which they are condemning, was in the right; so that they anathematize the Church of Rome, which think that Christ hath Flesh in Heaven, and in the Eucharist, which they deny, yet saying that he hath a Body. And

let those that would pervert the word [Crassitudinem] note, that he doth not distinguish of Christs flesh and ours as two sorts, and say, extra carnem Crassam, but, deny him to have flesh, and say, extra crassitudinem carnis, as an essential property of flesh: And one of these Councils the Papists own.

Will all Christians agree that every Priest must first make his God, and then eat him? or that he must communicate alone without communion with the People? or that he must worship Bread and Wine as his God? or that he may give a half-Sacrament of Bread without Wine, contrary to Christs Institution, the Apostles Doctrine, 1 Cor. 11. and all the Churches constant practice till of late. And that instead of a Commemoration he offereth a real present Sacrifice for the quick and dead? Will all agree to their Image∣worship? Why then did so many Councils condemn it? Will all agree that the Assemblies pray in an unknown tongue? He is mad with errour who be∣lieveth that ever the Church Universal will receive all these and the rest, which pretended Infallibility maketh to be uncurable Errours in the impenitent Roman Sect.

3. And briefly as to the rest, there is no Calvi∣nist believeth that ever all the Churches will receive the Lutherane Consubstantiation or Church-Images? Nor any Lutherane that believeth that ever all the Church will be of the way called Calvinism; a Name even here in England honoured by many (that yet disown it as a note of Schism,) and reproached with the bitterest scorn and accusations by others.

Indeed the Behmenists, the Quakers and some Ana∣baptists have said, that all the Churches would at last (and shortly) be of their mind; But few others believe them, nor have cause.

Sect. IV. That which hath divided the Churches

will never be the cement of their Concord: But eve∣ry one of these parties as Sects, by that whence others denominate and oppose them, have done something to divide the Churches: what the Greeks, Arm••••∣ans, Nestorians, Eutychians or Jacobites have done, the Papists and others tell you at large: what the Abassines do, by their Baptizings, and other Fopperies, I need not declare. What the Papists do above all o••••ers, I have opened before. What the Anabaptists do, by differing from almost all other Christians, is known. What the Diocesans have done in Councils, and by silencing others, &c. enow have shewed. What In∣dependents and their way have done towards Divi∣sions and Separations, it is in vain in this Age in England to recite: And many wise men think, that the Presbyterians over violent rejecting of all Episco∣pacy, setting up unordained Elders, and National Churches as headed by National Assemblies, &c. are divisive and unwarrantable; As the same men think their making by the Scots Covenant the renouncing of the Prelacy to be the test of National Concord, also was.

And who can think that Erastianism, deposing the true use of Church-Government, as it hath begun, will not still more divide than heal?

Sect. V. I deny not but Universal Concord may take in almost all such parties: but not as such, by receiving any of their Errours, but as Christians, who agree in the common Essentials of Faith and Piety. We can unite with sober Anabaptists, but not by be∣coming Anabaptists. Christïanity is our Religion, and with all that hold the Essentials of Christianity, we can hold essential Unity: And with those that hold the Integrals most purely, we have more and neerer Concord than with the rest, that have more errours: And if any of these parties be sounder than the rest,

we love and honour them above the rest, and pre∣ferre their Assemblies for our local Communion. But though my Parlour or Bed-chamber be a cleaner part of my house than my Kitchin, or my Co••-house, I will not say therefore that the whole house must be a Parlour or Bed-chamber; or that the hand and the foot are no parts of the body because they are not the head or heart; or that all the body must be an Eye or one of the Noblest parts: St. Paul hath taught me better than so, 1 Cor. 12: We must expect that each party should labour to propagate that which they take to be the truth: But to force all to their sayings, or persecute or cast off all Dissenters, is schis∣matical, whatever be pretended.

CHAP. IX.

The pretended Necessity of an uninterrupted Canonical or Episcopal Ordination will ne∣ver unite the Church, but is Schismatical: Mr. Henry Dodwells S••hismatical Treatise against Schism considered and confuted.

§. 1. BEcause the City of Rome hath not been conquered and kept by Infidels, nor Chri∣stianity thence ejected, the Papists think that they ex∣cell other Churches in an uninterrupted Succession of ordained Pastors; and therefore they bend their wits to prove this necessary to every true Church, and then to prove others to be no true Churches or Ministers of Christ that want it.

And because they think that our Pastors can prove no such continued Succession, unless as derived to us

from Rome, and that to acknowledge such a deriva∣tion, is to acknowledge them a true Church, on which we have and must depend, therefore they most ear∣nestly manage this Argument against us as their strength.

Sect. II. And there is lately a young unordained Student of Trinity-Colledge neer Dublin, come out of Ireland, to propagate this and such like Doctrines in London; to which end he hath lately written a large and wordy Volume, as if it were only against the Non-conformists: Which being new, and the most audacious and confident attempt that ever I knew made against the reformed Churches, by one that saith himself he is no Papist, and being the mo••t elaborate enforcement of the Papists grand Argu∣ment on which of late they build their cause, I think it needful to the Readers satisfaction not to pass it by, though it will not stand with the order of this undertaken work, nor with my want of leisure, to write a particular Answer to all the words of so ex∣ceeding prolix and tedious a discourse.

Sect. III. I have oft handled this case already, espe∣cially in my Disput. of Church-Government, Disp. of Ordination; and in my Ecclesiastical Cases in my Chri∣stian Directory, and that more largely than I must here doe: And the Reader that would see more, may read the Protestants Cause fully vindicated against Cornelius Jansenius (a stronger adversary) by Gisb. Voetius in a full Volume de desperata causa Papatus. But I shall here first briefly assert the Truth.

Sect. IV. 1. Christ and his Spirit in his Apostles have already instituted and described the Office of the sacred Ministry, and determined what Power and what Obligations to the work it doth contain; and what the work is to which they are designed: so that it is not left to any Church now to make or

amend, or change the O••••••ce: what it is I have descri∣bed in the Second ••art.

Sect. V. 2. Christ also, and his Spirit in his Apo∣stles, have told us what are the necessary qualifications of such as shall receive this Office, and be received into it: viz. what is necessary to the Being, and what to the Well-being of a Minister of Christ. And conse∣quently who are utterly uncapable; so that Men may by Canons enforce the Execution of these Canons of Christ, and may instruct each other how to understand them; but they cannot make a Pastor of an uncapable unqualified person, no more than they can make currant Coin of forbidden Mettal, or Meat of Stones, or a Wife of a Male; ••orma non recipitur nisi in materia disposita; As he that must profess Physick, or Philoso∣phy, or Law, or Grammar, or Musick, must be tole∣rably qualified to do what he professeth, or else he is but equivocally called a Physician, Philosopher, Lawyer, Musician, &c. whatever Title, Licence, or Commis∣sion he hath: so is it here.

Sect. VI. 3. God hath told us in Scripture, that these special qualifications are Christs own Gifts, con∣ferred on Men for the work of the Ministery, Ephes. 4. 8, 9, 10, &c. 1 Cor. 12. And that the qualifying Men thus, is Gods calling them to the Office, and the Holy Ghost is said to set them over the Church by his special Gifts.

Sect. VII. 4. But for preserving Order, and avoiding Usurpation, God hath described how these Qualifications shall be discerned and judged of, which is called the External Call; which is,

1. That the Person shall discern them in himself, viz. competent Faith and Knowledge, Willingness and Desire, and Ability for utterance and practice: For he that thinketh not himself capable, cannot consent; and he that consenteth not, is no Minister. But no

Man is to be the sole Judge of his own fitness; else the most self-conceited would be the Invaders of the Office.

2. Therefore the Senior Pastors are ordinarily to try them, and judge of their fitness, and by Ordination in∣vest them, by delivery, with the power.

3. The Peoples need of them, must make them ca∣pable of the Correlation, and their consent is necessary to their Reception: For no Man can be a Teacher to those that will not hear, nor a Pastor to those that con∣sent not to take him for their Pastor.

Sect. VIII. 5. The Person r••c••ipient being truly found and determined of, Gods own Law doth of a self give him his Power, and Oblige him to his work. As it is not left to the Ordainers, to judge whether the Churches shall have Pastors or nene, or what the Power and Works of the Office shall be, nor what Qualifica••∣ons shall be necessary to reception; but only to discern who are the Men that God chooseth, and maketh most receptive, and so to discern Gods Will, which is the Person, and declare it and invest him; so it is not the Ordainer nor People that have the Office or Power to give to him that they ordain and choose, but it resist∣eth directly from Christs concession in his Law: As a Woman chooseth her Husband, and the Minister celebra∣teth Marriage for Order sake, but Gods Law giveth the Husband his power over the Wife. And as in a Cor∣poration or City, the King by his Charter saith, [Eve∣ry Year on such a day, such Persons shall Choose a Man thus qualified, to be their Mayor, and the Recorder shall swear him and invest him, and I hereby grant him, thus Chosen and Sworn, such and such Power, and Command him to do thus and thus.] Here the Electors do but determine of the qualified recipient Person, and the Re∣corder invest him, but his Power ariseth immediately from the Kings Char••er: And if the Choosers or In∣vester

say it shall be more, or less, or other, it is null that they say, and shall not infringe or change his Office.

Sect. IX. Now it is supposed, that if a point of Order be omitted; If the Election day by Fire or Plague, or War, be overpast; If the Recorder be dead, or refuse his Office, that this doth not totally Null the Charter: One chosen a week after, in case of necessi∣ty, may have the Power: Or if that Years Election should hereby be made void, the Charter is not void, but will the next Year authorize the Person chosen. Interruption will not hinder this. And if one that had not a just Election, or Investiture, should intrude this Year, the Charter will authorize the next notwithstand∣ing: Or if the Recorder that invested the last was an Intruder, the next may yet be truly authorized: Or if the Charter were, that every former Mayor shall in∣vest the next, it would not hinder a Succession, if a former had usurped: For the Charter still reviveth it, and is supposed to appoint such means as are sufficient, if a circumstance fail.

So is it in the present Case: If a Bishop were an Usurper, conterfeiting his own Ordination; or if a Presbyter pretend himself a Bishop, or to have Or∣daining Power when he hath not, or if an unjust Choice be made, the next Man hath still a due way of entrance; yea, and want of such a point of Order, when it is not fraudulently contemned or refused, Nul∣leth not the Office Power. Order is for the thing ordered, and for the common good, and not to be pre∣tended against it. If the Pharisees that sate in Moses Chair were to be heard, and the High-Priests that were then unlawfully called (out of the true line, and buy∣ing the Office of the Romans for money) were to be submitted to in their Office, much more a Christian Pastor truly qualified by God, and chosen by the

Flock, and approved by Senior Pastors, though there were some point of Order wanting.

Sect. X. Yea, in case of necessity were there no Ordination, but just Qualification and Election, it wou••d not nullifie the Office; nor hath God promised that no place shall fall under such necessity: For Christ hath taught us, That He will have mercy, and not sacrifice; and that the Sabbath was made for man, and not man for the Sabbath; and Paul and Apollo are for the Church. And as in Physick, or Soldiery, or Re•••• of the Poor, that must be done by the Law of Nature, which cannot be done according to all the Points of an Ordering Law of Man; so is it here: It is meet for the safety of Mens Health, that none practise Phy∣sick but a Licensed Physician; But in Cases of Necessi∣ty, (when Physicians are wanting) every one that hath skill may use it, and an able Man may be a Phy∣sician unlicensed, rather than see Men perish whom he may help. It hath been my own Case: In a great and poor Town where was no Physician, came an Epidemi∣cal Plurisie; had they been neglected, most had dyed; Necessity constrained me to advise them, and they all recovered: Thereupon their Poverty and Importunity constrain'd me to practise Physick many Years (only gratis) and God by it saved the lives of multitudes; should I think, in this case of Necessity, that I sinned, because I took not a Licence, (which resolving not to continue the Practice, I could not do:) So I have known some skill'd in Law, that have help'd many by Council, though they were no Lawyers.

So none may take up Arms as a Soldier without the King's Commission: But in case Traytors and Rebels suddenly endanger King and Kingdoms, or Enemies invade the Land, every Man is a Soldier by the Law of Nature; which also enableth every Man to defend his Life, Purse, House, Parents, Neighbors, against Thieves and Murderers.

The Law of the Land ordereth, That the Poor be kept by the Parishes from Begging, and that we relieve not Beggars otherwise. But if the Parishes through Poverty or Uncharitableness neglect them, the Law of Nature bindeth us to relieve them, rather than see them perish.

All Laws, for the meer Ordering of any Duty, sup∣pose that the Duty must be done, and that as tendeth to its proper end, and not that on pretence of Order it be undone. If the Coronation of a King be not perform∣ed regularly, he is King nevertheless by Inheritance, or Election; and he is King before his Coronation. Mar∣riage is valid before God, by mutual consent, before the Matrimonial Solemnization; and where this cannot be had, it is no Duty. If a Priest would not marry Per∣sons, unless they will make some unlawful Promise, or do some unlawful thing, it is lawful (and may be a Duty) to marry themselves, declaring it publickly to avoid Scandal, unless the severity of the Law of the Land do accidentally make it unlawful: And in some Coun∣tries the sinful course of Priests may make this an ordi∣nary Case. And no reason can be given, but that here it may be so.

Sect. XI. Many Cases may fall out in which no Ordination, by Imposition of Hands, or present Solem∣nity, may be necessary to this Office.

1. In Case a Company of Christians be Cast upon a remote Island, where no Ordainer can be had, and yet some of them are qualified Persons: It is sinful for them to forbear Gods Publick Worship, therefore they must choose the fittest person to perform it, viz. Preaching, Prayer, Praise, Baptizing, and the Lords Supper: And that Election sufficiently designeth the person, that from Christs Charter shall receive the Ministerial Power, and be obliged to the Duty (if he con∣sent.)

2. In Case the Person be remote, and the Ordainers and he cannot meet, or Persecutors, or Tyrants, or other Accidents, hinder their Meeting, he may be Au∣thorized by Letters, without any other Ordination: It is well known that this hath of old been practised, and Bishops have sent such Letters of Ordination, to those absent Persons that have fled from Ordination, and so made them Bishops. And it being but the designation of the recipient Person on whom Christs Law shall confer the Office, that they have to do, there is no rea∣son to be given why they may not do it effectually by writing.

3. In Case that Death or Persecution hath left none to Ordain, that are within reach of the Person to be Ordained: If Ordination by Diocesanes were ordinari∣ly necessary, yet in those Kingdoms or Countries where there is none, it cannot be had; as in New-England, and lately in Britain, in Belgia, Helvetia, and other Coun∣tries.

Some may say, You ought to go for it, though as far as from America hither, and to seek it Beyond the Seas, and in other Lands, or stay till it may be had. But I answer,

1. In some Countries the Governors will not suffer Diocesane Ordination.

2. Words are soon spoken, but to sail from America hither, and that for every Man that is to be Ordained, is not soon done; some have not health to bear it at Sea; some have not money to pay for the Voyage charge.

3. It is a sinful loss of a Years time, in which they might do God much service.

4. A Years Voyage by Sea to and fro, may hazard their Lives, and so frustrate all their end.

5. Some Princes and States forbid their Subjects to be Ordained in Foreign Lands, as we forbid Romish

Ordination, lest it draw a Foreign Power on them.

6. It is not lawful to deny God his Publick Wor∣ship, and our selves the benefit, by so long de∣lay.

7. It is contrary to the temper of the Gospel, which ever subjecteth Ceremony, Rites and External Orders, to Morals, and to Mans good, and the great Ends.

8. And it is a wrong to the honour of the Divine Nature, for Men to feign, that the Great, Wise, and Merciful God, layeth so great a stress upon a Ceremony, or Rite, or outward Order, as to damn Souls, and deny his own Worship, where it cannot be had.

4. And this Ordination is not necessary, in Case the Ordainers be grown so wicked, or heretical, as that they will ordain no good and orthodox Men, but only such as are of their own sinful way.

5. And in Case the Ordainers require, as necessary, any one unlawful thing, Subscriptions, Profession, Vow, or Practice.

If any say, That God will never permit us to fall under such Necessities, they must prove it; and Expe∣rience disproveth it.

Sect. XII. And if in all such Cases no Ordination be necessary, much less is Diocesane Ordination necessa∣ry in all Cases and Places: As,

1. In Countries where no Diocesanes are, or are near.

2. In Countries where they or their Ordination is not endured by the Governors.

3. In Countries where the People being in judgment against it, will have no Pastor so Ordained: It is not better to have none at all.

4. In Countries where Wars do hinder it.

5. When the Diocesanes themselves will not venture to Ordain, for fear of suffering for it.

6. In Countries where the Bishops are so corrupted, that they refuse all that are truly fit.

7. Or where they refuse all whom the People either choose, or will consent to; and the Bishops and People cannot agree on the same Man.

8. Or wherever the Diocesanes impose unlawful Co∣venants, Promises, Professions, Subscriptions, Vows, Oaths, or Practices, without which they will not Or∣dain.

On some or other of these accounts, a Romanist would not be Ordained by a Greek, or Protestant, or Armenian, &c. and a Greek, or Protestant, would not be Ordained by a Papist; supposing something to be unlawful.

9. But when a Parochial Bishop may be the Or∣dainer, in such Cases, the Validity will not be denied by most Episcopal Divines.

10. And it is truly as valid in such Cases, when, 1. Senior Presbyters, 2. that are authorized by the Ma∣gistrate, 3. especially that are chief Pastors in Cities, and have Curates under them, do Ordain, though some deny to call them Bishops.

11. As the Erastians think that the Christian Magi∣strate may design the person, by the Peoples consent, without any other Ordination; so Musculus and some other Protestants think, that a fit person designed by the Magistrate, and accepted by the People, need not question his Call to the Office; And it's hard to dis∣prove them.

12. If the Opinion of many Papists, and Prote∣stants hold true, That a Bishop differeth not from a Presbyter in Order (or Office) but in Degree, as the Foreman of a Jury, or the President of a Synod 〈◊〉〈◊〉

Colledge, or Council of State, &c. then I see no rea∣son but the Magistrate may make a Bishop of a Pres∣byter, as he may make a President of a Colledge, or a Mayor of a Corporation: For then the difference be∣ing but in the Accidents of the Office, and the King be∣ing Governor of the Church, as far as the Sword is to govern, and specially the determiner of meer Accidents and Circumstances, circa sacra, why may he not set one Presbyter in degree above the rest? Did not all the strife of Emperors for the power of investing Bishops, signifie this much against the Popes opposition? Both sides granted that the People and Clergy were to be the Choosers of a Bishop. And it was the old Canon, that no Bishop should remove from Seat to Seat; so that only Presbyters, and no former Bishops, were made Bishops of any particular City, (or Deacons, or Sub∣deacons sometime at Rome.) By which it appeareth, that the Emperors power of Investiture amounted to a Negative voice, in the making of a Bishop. The Kings of Israel sent Levites to teach the People, and Solomon chose who should be the High-Priest: And when the Romans after sold the Office, Christ bids the cleansed Lepers, Go and shew themselves to the High-Priest, and offer, &c.

Sect. XIII. The Case of the Reformed Chur∣ches nullified by the Papists, and whose Ministers Of∣fice and Authority is denied by them, is as follow∣eth.

I. The old Bohemians and Waldenses had different degrees of Pastors, of which the Superior were called Conseniors and Seniors of one Order, who presided among the Elders, but took not the Government of the Flocks out of their hands, nor ruled without them, and were chiefly above others in judging what Elders (or Ministers) were to be removed from lesser places to greater: whose Form of Government, most like the

Ancients, you may see at large in the Descriptions of Lascitius and Commenius.

II. The Churches called Lutherane, (Denmark, Sueden, Saxony, &c.) have for the most part some Episcopacy called Superintendency; but their Bishops take not the power of the Keys from the Pastors of the several Parishes. And they take not the power of Ordaining to be proper to the Bishops: For the Bishops of Denmark were made such by Bugenhagius Pomera∣nus a Presbyter; which they suppose doth null their Successive Power.

And the English have Diocesane Bishops and Ordi∣nation by them, and as good a Succession, at least of Regular Ordination, as Rome hath had.

III. The Churches called Presbyterian in Holland, France, Scotland, and other Countries, have Ordination by a Synod of the Pastors of particular Churches, of which some are the chief Pastors of Cities, and have Curates, or assisting Presbyters, and therefore are such Bishops as the Scripture, Ignatius, Tertullian, yea, and Cyprian describe: so that,

1. They think that as in Generation a Man beget∣teth not an Ape, or Dog, but a Man, and an Hors•• begetteth an Horse, and every thing propagateth its own species; And as Physicians make Physicians, and Lawyers make Lawyers, &c. So Pastors make Pastor•• as far as belongeth to an Ordainer; that is, preparing and determining the Receiver whom God shall give the Power to, and oblige to the duty of that Of∣fice.

2. But yet in the same Order they think they have a true Episcopacy as to degree, first, in the foresaid City Pastors that have Curates; secondly, in the Presi∣dent of the Synod.

3. And they think that those Writers, Papists and Protestants, are in the right, who expound the word

[Presbytery] which laid hands on Timothy, of a Ses∣sion of Presbyters, and therefore that such have power to Ordain.

4. And they think that if after their faithfullest search, they should in this be mistaken against their wills, God will not therefore disown their Churches, Ministry and Worship, no more than he will reject the Prayers of private Christians for their Errors and Im∣perfections.

IV. Those that at present are called Nonconformists in England, who were (about 2000 Ejected and Si∣lenced, Anno 1662. Aug. 24.)

1. Many of them, (yea, most that were above 44 years old) were Ordained by Bishops, (of whom I am one.)

2. The Generality of the rest lived, when by the Rulers that had such possession as they could not resist, Diocesane Ordination was forbidden, and another set up, and we heard not of five Bishops in England that did Ordain, and hardly knew how to procure it of these. And the Oath of Allegiance might have cost both the Bishop and the Ordained their Lives, or Liber∣ties at least, in the Times of Usurpation.

3. They were Ordained by a Classis, or Synod of Ministers, of whom some were chief City Pa∣stors that had Curates, (which saith Grotius, de Imper. Sum. Pol. were a sort of Bishops) and they had a President.

4. Some were not satisfied with this, and were se∣cretly Ordained by the deposed Bishops.

5. Some desired Confirmation of their Ordination aforesaid by the Synods, from such Bishops as owned it, and had it (from Bishop Usher at least, of others I am uncertain.)

6. The Generality of them that had any Parsonages

or Vicarages, or any endowed Cures in England, from the Year 1646, till the time that the Westminster As∣sembly was Dissolved, had a formal authorizing Instru∣ment of Approbation from the said Assembly, or Na∣tional Synod (chosen by the Parliament;) of which the Catalogue in their Ordinance sheweth us, that di∣vers Bishops were, by the Parliament, chosen Mem∣bers. If any or all refused to be there, the Countrey Ministers knew not that, but justly took them to be parts of the Synod: And though this was not an Ordi∣nation by Imposition of Hands, they supposed that it was as valid to authorize them, as the Acts before-men∣tioned of some ancient Bishops, who ordained absent Men. And the main Body of the late Ejected Mini∣sters (very few excepted) were thus called, confirmed, approved, and put in, having also the Consent or Election usually of the Patron, and the People, and the then Rulers.

Sect. XIV. And there were many that in those Times were only Ordained Deacons, and took the Synods Letters of Approbation, for the substance of an Ordination to be Presbyters, but wanting the Formali∣ty, submitted to Diocesane Ordination, when the Dio∣cesanes returned (of whom Dr. Manton was one.) Yea, divers submitted to be Re-ordained by the Diocesanes that had been Ordained Presbyters before. This is the Nonconformists Case, except some few Independents, that were not for formal Ordination, at least so much as the rest: yet even of them, such as had Benefices in Anno 1646, 1647, 1648, had the Synods Appro∣bation.

Sect. XV. To all this I must add, That by the Diocesanes Silencing multitudes of those Ministers, whom the most Religious accounted the most able, ho∣ly, powerful Preachers (in the days of Queen Eliza∣beth, King James, King Charles I. besides the 2000

Silenced in the beginning of King Charles II.) the People that were most serious in matters of Religion, were (except a few) so alienated from the Dioce∣sanes, that most of the stricter Religious Sort, would not choose a Minister that was for them and their Or∣dination, and so it would have made a more dangerous Schism than was made.

Sect. XVI. And as to the present state and practice of the Nonconformists, (premising that I speak only of meer Nonconformists as such, and not Men of other Principles and Parties that Conform not, as Jews, Turks, Socinians, Papists, Familists, Quakers, &c.) let it be understood,

1. That they take all the Parishes and Congregations of true Christians that have true Pastors to be true Churches of Christ: And they take such Ministers as Conform, to be notwithstanding that true Ministers, though culpable; and therefore they separate not from any such Churches as no Churches, or from such Mini∣sters as none.

2. They take particular Churches associated under Diocesanes, Archbishops, and Nationally under one King, and represented in one Convocation or Synod, to be still true Churches, and such as may be lawfully communicated with; and these Diocesane, Provincial and National Associations to be laudable as they are meer Associations for Concord, and though culpable in some other respects, yet such as good Christians may lawfully live under submissively, and in peace.

3. They think it lawful to preach and administer the Sacraments in the Parish Churches, and have these 17 years been cast out, and kept out much against their wills, and laboured, and hoped, though in vain, for Restoration.

4. It is not Communion with any Christian Church in Faith, Love, or Holy Worship, or any thing of

Gods Institution, no nor any thing of Mans command∣ing, but what they believe God hath forbidden them, which they deny. To deny to take many Covenants, Oaths, Professions, or to do some Practices which upon their best enquiry they verily believe to be great Sins, this is not separating from any thing of God.

5. They do not depart from the Churches, but are cast out. The Ministers are Silenced and ••••••cted, as they verily believe, for not sinning and hazarding their Souls. Ministers and People are expresly by the Ca∣non of the Church, Excommunicated ipso facto, (which is sine sententia judicis) if they but say that there is any thing in the Conformity, which a good Christian may not with a good Conscience do: The Canon is visible and plain; so that they cannot possibly avoid being cast out, and think that the Ejecters are the Schismaticks.

6. When they are thus cast out, or driven away, they yet hold distant Christian Communion with all Christians in one universal Church, one Spirit, one Lord, one God, one Faith, one Baptismal Covenant, and one Hope, Ephes. 4. But local Communion they can have but in one place at once; and none are said to separate from all the Churches, where they are not present.

7. The King by his Licence allowed them for a time to hold their own Assemblies; and the Confor∣mists themselves swear the Oath of Supremacy, and take the King to be Supreme Governor in all Causes, and over all Persons Ecclesiastical and Civil: And yet then accused the Licensed of Schism.

8. Though there be some things in the Liturgy which the Nonconformists dare not Declare Assent and Consent to, (and therefore suffer,) yet they hold it lawful both to join in Hearing, Prayer and Sacra∣ments with the Parish Churches and Conformists, in the

Lords days Worship and use of that Liturgy; and many of them do so ordinarily: And others do not hold it unlawful, but are hindered by Preaching them∣selves where they can, which they dare not forbear: And the People that hold it lawful, yet hold that better is to be preferred when they can have it. And he that preferreth a Minister which he findeth most Edification by, doth not therefore separate from all others, because he is absent from them.

9. The Nonconformists have in their appointed Treaties for Concord, offered to use the Liturgy with some Emendations, and to submit even to the present Archbishops, Bishops, and other parts of the Church-Government, as is expressed in the Kings Declaration about Ecclesiastical Affairs. By which (visible in Print) it may be seen how far they were from separa∣ting inclinations, but it could not by the Bishops, be ac∣cepted.

10. But it is true withall, that many of the Com∣mon People having constantly preferred that which they thought they were bound to prefer, and seeing their former Pastors cast out and silenced, thought they ought notwithstanding to adhere to them, and grew into so hard thoughts of the Bishops that silenced them, (about 2000 at once) that they are more alienated than before from them and their Assemblies; as Chry∣sostoms Joannites were at Constantinople, till the kind∣ness of Atticus and Pr••••lus brought them back to the old publick Church.

Sect. XVII. It is commonly confessed by their sharpest Accusers, that the Nonconformists do well to forbear all that can be proved to be sinful: And if they prove not Conformity sinful, they are content to suffer as real Schismaticks.

Sect. XVIII. We all agree of the necessity of a continued Succession in the Universal Church, of the

same Faith, Religion, and Ministerial Office which we profess and possess: We have no one new Article of Faith or Religion, nor any that have not continued in the Church; we have no new Office: But that the Of∣fice and Administrations cannot pass as valid, unless the particular Minister can prove, that he had Canonical Ordination from one that had the like, and he from one that had the like, and he from another that had the like, and so up to the Apostles; this we suppose irratio∣nal, schismatical, false, and of malignant tendency against the Church and Interest of Christ.

Sect. XIX. Mr. Henry Dodwell is the Man that hath newly and copiously promoted this Schismatical Error, in a Book pretended to be against the Noncon∣formists Schism, but disowned by the Conformable Doctors themselves, (many of them.) And indeed, notwithstanding the tedious wordiness of it, it hath lit∣tle in it, in comparison of Jansenius long ago, fully an∣swered by Voetius. And though I told him over and over first, that if he did not answer Voetius, and my dispute of Ordination, we should take him but to labor in vain, as to our use, yet hath he taken no notice of either of them at all. If he intend it in any following Book, it is but fraudulent to send out this great Volume first, to do his work before he gave any notice of what is al∣ready said against him. Must we write the same things as oft as Men arise that will repeat the Arguments so oft confuted?

Sect. XX, His Design and Schismatical Doctrine is thus laid.

1. That the ordinary means of Salvation, are, in respect of every particular person, confined to the Episco∣pal Communion to the place he lives in, as long as he lives in it.

2. That we cannot be assured that God will do for

us what is necessary for Salvation on his part, other∣wise than by his express promises that he will do it.

3. Therefore we must have interest in his Cove∣nant.

4. Therefore we must have the Sacrament by which the Covenant is transacted.

5. These as Legally valid, are to be had only in the external Communion of the Visible Church.

6. This is only the Episcopal Communion of the place we live in.

7. The Validity of the Sacraments, depends on the Authority of the persons by whom they are admini∣stred.

8. No Ministers have Authority of administring Sa∣craments, but only they that have their Orders in the Episcopal Communion.

9. This cannot be from God, but by a continued Succession of persons orderly receiving Authority from those who had Authority to give it them, (viz. Bishops) from those first times of the Apostles, to ours at present.

10. That the Holy Ghost is the Instituter of this Order, and to violate it, by administring without such Ordination, is to sin against the Holy Ghost, the Sin that hath no other sacrifice, and promise of pardon.

11. That the Ordained have no more or other power, than the Ordainers intend or profess to give them.

12. That it is certain, that the Bishops of all former Ages intended not to give Presbyters power of Ordain∣ing or Administring out of their Subjection: Ergo they have it not.

Sect. XXI. This, and a great deal more to this purpose, is his matter.

To gather all the Confusions, Contradictions and Absurdities of that wordy Volume, would be tedious, and little profitable to the Reader; only these three things in general I tell such as may be in danger of in∣fection by it.

1. That he never agreeth with his Adversaries of the state of the question, nor so much as explicateth the terms, nor doth any thing beseeming a Disputant, to make himself understood.

2. That not only by denied (false) Suppositions, he maketh all his Discourse useless to the Nonconfor∣mists, but also at the first giveth them their Cause, and confirmeth them.

3. That while in his Preface he disowneth Popery, it is the very sting of their Argumentation which he useth: And that which yet by consequence overthrow∣eth not only the Churches, Ministery, Sacraments and Salvation of the Protestants, but of all Christians on Earth, and of none more certainly, than of the Papists: All which I undertake, when called, to prove.

Sect. XXII. It were tedious to mention all his ambiguous confounding terms: For a few;

1. He that layeth so great a stress on Episcopacy, never tells us what he meaneth by a Bishop; when he ought to know, that with the chief of his Adversaries the Controversie is very much in that: For (as Grotius de Imper. Summ. Pol. and many others) they take the chief Pastor of every Parish-Church (especially that hath Curates under him) for a Bishop;* 1.3 at least if he be Pastor of a City, or Town so called of old (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when others deny him to be a Bishop that hath not many Altars or Parishes under him.

2, Some take him for a Bishop that is but the prime Presbyter, or different from the rest but Gradu, non or∣dine, call'd Episcopus Praeses: And others deny him to

be one, unless he differ Gradu, as another Officer in specie.

3. Some take him to be a Bishop, that hath no Pres∣byter, but Deacons under him, and that in a single As∣sembly (as Doctor Hammond on Act. 11. & Dissertat.) Others deny him to be one, that is not over Presby∣ters.

4. Some take him to be no Bishop, that is not elected or consented to by the people, (and the Clergy, if there be any;) Others hold him to be one, that hath the consent of neither, but only the Pope, or the Archbi∣shop, or the King electing and imposing him, and some Bishops consecrating him.

5. Some hold him to be no Bishop, unless three Bishops Consecrate him; Others say, one may make him Bishop.

6. If three Bishops Consecrate one, and 〈◊〉〈◊〉 ano∣ther, he tell•• 〈…〉〈…〉 that Church▪ 〈…〉〈…〉 see examine•• 〈…〉〈…〉 Church, against 〈…〉〈…〉

Sect. XXIII. 〈…〉〈…〉 repeateth the necessity of being in, an 〈…〉〈…〉 by it; when he must need•• 〈◊〉〈◊〉 that th•• 〈◊〉〈◊〉 or definition of it, is the very first point of 〈◊〉〈◊〉 between us and the Pa∣pists. By the tenor of his discourse, the Reader may suspect that he meaneth some Universal Society of Men on Earth, under some one visible humane Head, either Monarchical, or Aristocratical, or Democratical, a So∣vereign who is ••ersona Civilis, and Pars Imp••rans Con∣stitutiva. But, if so, Protestants (we at least) deny any such, thinking this the prime essential difference be∣tween us and the Papists, (the second being whether the Pope or his Council be this Head;) and he never tells who this supposed Head is.

So he frequently talketh of necessary Communion with a particular Church, and never tells us what he meaneth by it: Nor can I gather often, whether he means a Diocesane Church, or a Provincial, or a Natio∣nal. But I perceive that he meaneth not a Parochial; when yet he knew that the Adversaries take those for particular Churches.

Sect. XXIV. 1. So he oft talks of the necessity of Successive Canonical Ordination, and never defineth either Ordination, or Canonical Ordination; when he must know that some take Imposition of Hands to be essential to Ordination, and some deny it, and hold that Letters may do it on the absent, besides other differen∣ces.

2. And some take those to be obligatory Canons, which others contemn as of no authority. The Pa∣pists are not agreed what Canons are valid: And the Dissenters and this Disputer are not agreed in England: Many, besides Dr. Heylin, say, That the Popes Canon Law is yet in force in England, except some Particulars that were cast out: Others believe not this; what is said against the Authority of the English Canons, I will not recite.

3. And some take it for Canonical Ordination, if it be done by one Bishop and Presbyters; Others say No, unless by three Bishops.

4. Some say it is not Canonical, without the Clergies and Peoples Election or Consent, (as aforesaid) and others find it necessary to their Cause to deny this.

Sect. XXV. He calls Men oft to Catholick Unity, and never tells us what it is, or how it may be known Abundance more such Ambiguities make his Disputes to me unintelligible.

Sect. XXVI. Or if he be to be understood in these and such like, then he goeth all along by a beg∣ging of the questions, which are denied.

1. He should have rather proved, than taken it as granted, that those are not Bishops, whom we hold to be such.

2. And that it is not the Visible Church, which we take for such.

3. And that it is not a Particular Church, which we take for such.

4. And that it is no Regular Ordi••••tion, which we take for such.

5. And that it is no Catholick Unity, which we take for such: And so of the rest.

Sect. XXVII. 2. He supposeth that there is but one Episcopal Communion in the places where Men live; or never tells us, if there be divers Bishops, which it is whose Communion is so necessary: when he knoweth that Grotius thought that of old Churches were formed in imitation of the Synagogues, and that one City had divers Churches and Bishops, as well as divers Synagogues. And Dr. Hammond thought that Rome, Antioch, and other Cities, had two Churches and Bishops, one of Jews, and another of Gentiles; and that Peter and Paul had two Churches at Rome: And he knoweth, I suppose, not only that there were Novatian Bishops in the same Cities with the Ortho∣dox, but that oft and long, Constantinople, Anti••ch. Alexandria, and many other places, had two at once by their Divisions, but none of them so long as Rome.

But perhaps he taketh it to be enough to Catholi∣cism, or the Validity of Ordinances, if we be subject to the species of Bishops, and so to any one that is Con∣secrated rightly or wrongly; and so that in Schisms both are true Bishops. But lest he deny this, I will spare to recite its Consequents.

Sect. XXVIII. 3. He in his Preface, and all along, supposeth, That no unlawful thing is 〈…〉〈…〉

the Nonconformists, as necessary to their Ministry or Com∣munion; which will as much satisfie them, as if he had told them, That Lying, Perjury, Covenanting deliberate∣ly against Gods Precepts, and for the corrupting his sacred Doctrine, Worship, Order, and Discipline, are lawful things. Did he ever hear them, and confute their Rea∣sons?

Sect. XXIX. 4. In short, he never proveth, but beggeth,

1. That when Gods Word describeth the Sacred Ministerial Office, yet the Ordainers will and words can alter it.

2. That the chief Pastors of particular Churches, (even Cities that had all of old their several Bishops) are not true Bishops, unless Men purpose them to be so in Ordination.

3. That Presbyters who ordain with Bishops, may not in cases of necessity ordain without them; or if they do, it is a nullity.

4. That in Cases of Necessity, Ability, Consent, Election and Opportunity may not design the person that shall receive authority and obligation directly from Gods Law, without other Ordination.

5. That any Church on Earth can prove an unin∣terrupted Succession of Canonical Ordination, by Bi∣shops themselves so ordained.

6. That such a Succession is necessary ad esse Officii.

7. That the Covenant of Grace secureth not true penitent Believers of Pardon and Salvation, where they cannot have the Sacrament.

8. That the Sacrament is null as to Mens Pardon and Salvation, if the Priest be not truly called, or have not successive Episcopal Ordination.

9. That if a presumptuous Title (as ••e saith may yet make all valid when Men seem Episcopall••

dained, and are not; Whether able godly Men ordain∣ed by such like City Pastors or Presbyters in a Synod, and chosen by Religious People, and solemnly dedica∣ted to Gods Ministery in the face of the Congregation, have not a better presumptuous Title, than notorious ignorant and vicious Men, that say they were ordained by a Bishop, when their Orders were forged, (of which sort there have been many?)

10. Whether he can prove that it is not Anabap∣tistry, to baptize all again that are baptized in the Re∣formed Churches, that have no Diocesanes?

11. Whether he abuse not Gods Word and Chur∣ches, in feigning all such Reformed Churches, to live in the Sin against the Holy Ghost, for serving God with∣out a Succession of Episcopal Ordination?

12. Why is it that I cannot intreat him to answer Voetius, de desperata Causa Papatus, that hath long ago confuted Jansenius, a far stronger Adversary than he? Nor my Dispute of Ordination Twenty Years ago written, and yet unanswered? when▪ I tell him we have not leisure to write over the same things, as oft as Men provoke us to it.

Sect. XXX. I will now cast before him these following Notes.

1. What proof hath he of Sacraments (besides Sacrifices) before Abraham's days? And was there then no pardon of sin?

2. Were Women damned that were not circumci∣sed? Or were the uncircumcised Children in the Wil∣derness none of the Church?

3. Were not Infants in the Covenant of Grace, be∣fore Circumcision entered them, into the Covenant of Israels peculiarity?

4. Why did Abraham think there had been Fifty righteous persons in Sodom? And in every Nation he that feareth God, and worketh righteousness, is accepted of him, Acts 10.

5. Though Sacraments under the Gospel convey greater benefits, can he prove that it placeth greater necessity of them, than the Law did?

6. Seeing Christ was not baptized till about thirty years old, was he not Holy, and the Churches Head before?

7. Can he prove that the Apostles were ever bapti∣zed? Or were they not before true Christians?

8. The Apostles had not the Lords Supper till near Christs death, and yet had part in him before.

9. Was Paul of this Mans mind, that said, He was not sent to baptize, but preach, and thanked God that he had baptized so few.

10. Is not that Promise true, That whoever believeth, shall not perish, but have everlasting life; and that the pure in heart shall see God, &c? And will want of a Sacrament then frustrate all?

11. He presumeth to say, That God is obliged to make good the Sacraments of those that have but a presumptu∣ous Ministery, seeming to have Episcopal Ordination, when they have not. And is not the reason as strong from the Peoples impossibility of avoiding the danger, when they can have no Sacraments, or none but from Mini∣sters that had not Episcopal Ordination?

12. What if the Succession have been interrupted long ago in Armenia, Egypt, Syria, or elsewhere? Are all damned that were born since? Or which way shall particular persons there remedy it, they cannot send to Europe for Ordainers?

13. If Laymen (as Frumentius and Edesius) con∣vert persons in India, are they all damned that dye after Conversion, for want of an ordained Priest, and Sacra∣ments?

14. If Baptism give the first sanctifying Grace, then none but unholy persons are to be baptized; and that is impenitent, unconverted Infidels, or wicked men.

15. It is confessed that the Lords Supper is for Con∣firming Men in the Faith they had before: And are not both the Sacraments of the same general nature? one to declare and confirm our initial Faith, and the other our progressive.

16. The Sacraments are to Christianity, what So∣lemn Matrimony is to Marriage; which is valid before God upon private consent, but is necessary for order, and preventing Fornication, to satisfie Men: ou•• Church Title ordinarily depends on Baptism, but God knoweth and accepteth heart consent.

17. God saith, Else were your Children unclean, but now are they holy, 1 Cor. 7. 14. Therefore it is not the Sacrament that first maketh them holy. And the seed of the Faithful have such Promises as we make good against the Anabaptists.

18. Children may dye before they can be baptized, and are they by that natural necessity damned?

19. If a Man live where the Priests will not bap∣tize, or give the Lords Supper, but on condition that we profess some falshood, or commit some sin, (as in the Church of Rome,) Must we commit that sin, or be damned, for want of the Sacrament?

20. Doth not this lay a necessity upon all the Pro∣testants in Italy, Spain, France, Austria, Batavia, Por∣tugal, yea, Mexico, Peru, &c. to leave their Countries, and travel to some Land where they may have Sacra∣ments without sinful Conditions, and may have it from Men of right successive Ordination? And how shall all these be able so to travel? And where will they find that Land on Earth that will answer their expectation, and can and will receive them all?

21. What if a thousand honest weak Men mistake, and think, that the things imposed as necessary to their Sacramental Communion, are great Sins, and it be not so, (as our Doubts against Conformity are thought

to be Mistakes, yea, the Anabaptists Error:) Can he prove that all such are damning Errors, for want of Sacraments?

22. Gods Oath is also to confirm our Faith: And if a Man may be saved that be••ieveth Gods 〈◊〉〈◊〉, and knoweth not of his Oath, why not he that believeth it, and knoweth not of the Sacrament?

23. Doth not his Doctrine make the Priests the ab∣solute Lords of all Mens Souls, that can deny Salvation to any, or all Men, by denying them the Sacrament? Is this the sense of their having the Power of the Keys?

24. Is not this abuse of Tibi dabo Claves, and the office of Key-bearing, the knack by which Popes have subdued Kings and Kingdoms.

25. Is not the Argument which this Man manageth against the Reformed Churches, to prove them ••o Churches, and to have no Ministery and Sacrament the Achilles of the Papists, in which is their chief co••fi∣dence, but often baffled (as by Voetius against Jar••∣nius aforesaid.)

26. Nay, the Papists themselves are far more mo∣derate than this Man; for they take a Laymans Bap∣tism, yea, a Womans to be sufficient to salvation, when this Man denieth it of all the most learned and holy Pastors, that have not uninterrupted Episcopal Ordina∣tion.

27. Bishops have too oft conspired to corrupt Gods Sacraments, (witness the Lateran Council sub Innc. 3.) and to interdict Kingdoms, and oppress Princes and People, and may do so again: And have the People no remedy against them?

28. A Minister justly ordained, and unjustly sus∣pended, or silenced by a Bishop, hath more authority than Laymen, and their Sacraments are not Nullities by the Romanists Confession.

29. Is not this Mans Doctrine far grosser than Cy∣prians, and the Africans, (yea, the D••natists) that denied the validity of Heretick Baptism.

30. A Lay-Chancellor, in these mens judgments, useth the Keys of Excommunication and Absolution validly, and yet are not the Sacraments or Ordination of the Reformed Churches aforesaid valid?

31. Surrogate Priests, by the Bishops consent, va∣lidly Excommunicate, that are no Bishops.

32. No People can be sure by this Mans Rule, that they have Sacraments, or shall be saved, (except by fa••lible presumption) not knowing that their Priest hath uninterrupted successive Ordination.

33. When your presumptuous Ordination is discover∣ed to be Null, must all the People be Re-bapti∣zed?

34. The Church of England giveth none the Lords Supper till 16 years old. Doth it become absolutely necessary to Salvation, just at that Age, and not be∣fore?

35. The Burial Office pronounceth all saved that never Communicated, so they be Baptized, and not Excommunicate, nor kill themselves.

36. What work would this Man make for Re∣baptizers, if all the Protestan••s of all Nations must be Re-baptized, that have not the foresaid Ordina∣tion?

37. Is it suitable to the description of God and his grace in Scripture, to believe that he layeth all mens Salvation upon Sacraments performed by men Ordain∣ed, as he describeth?

38. Are not we Reproached Silenced Ministers, as like to be good Protestants as such men as this, that say, that,

1. The Reformed Churches that have not Episco∣pal Ordination from uninterrupted Succession, are no true Churches.

2. Have no true Ministers.

3. Nor true Sacraments.

4. Nor part in the Covenant of Grace.

5. Nor hope of Salvation by promise from God.

6. That their Ministery and Sacraments is the Sin against the Holy Ghost.

7. That the Church of Rome hath this uninter rupted Succession (as he tells me.)

8. That, as will hence follow, the French Protestant: were better turn Papists, than be as they are.

Sect. XXXI. There are as many and greater Objections that I should lay before him, about his Do∣ctrine of an Universal Church-Policy, and that sort of Episcopacy which he rather supposeth, than proveth necessary, and such other Points: But I will no more tire the Reader herein.

Sect. XXXII. All the definition of the Protestant Religion that I can extort from him, is, Communicating with the Church of England, and those that it holds communion with.

1. And so did the Papists, saith Dr. Heylin, in the be∣ginning of Queen Elizabeths Reign, till the Pope for∣bad them.

2. The Church of England never renounced Com∣munion with the Reformed Churches, which he re∣nounceth.

3. A particular Church is no Standard of Religi∣on: Nor England more than the rest.

Sect. XXXIII. If he renounce Communion with all these Reformed Churches, and with the Ro∣mans also, what a Separatist is this Man, and how nar∣row is his Communion, and into how small a number hath he reduced the Universal Church? If neither Pa∣pists, nor any Churches that have not Ordina∣tion from uninterrupted Succession, be parts of the

Catholick Church, it is very little, if not invi∣sible.

Sect. XXXIV. He thus teacheth almost all the Christian world, instead of Love and Concord, to Un∣church, Unchristen, and Condemn each other: The Romans, on such accounts, already Unchurch all the rest. The rest will far more easily prove, that Simony, Heresie, uncalled Popes, uncapable ones, and manifold Schisms have oft interrupted his described Succession at Rome: And so Turks and Heathens have matter given them against us all. Already by such kind of Schis∣matical Principles, there are few parts of the Church on Earth, that are not by others Unchurched, and Un∣church not others: But yet it is but few of them that have proceeded to that Anabaptistical height, as to nul∣lifie all their Sacraments, and to expect that almost all the Christian world should be again baptized. Yea, this is far more Schismatical than common Anabap∣tism: For the Anabaptists with us Re-baptize not them that were baptized at age by such Ministers as this Writer, and such others degrade; much less do they damn almost all the Christian world, or other Reform∣ed Churches, and say, They have no part in Gods Covenant of Grace, and Promise of Salvation, and that they sin against the Holy Ghost, as this Man doth.

CHAP. X.

None of these terms will unite a National Church, or any Associated Churches, nor well any single Church: Though by other means, a competent Vnion may be kept in some Churches, notwithstanding such Schis∣matical Courses.

§ I. THE same Reasons which prove that none of these terms will ever unite the Universal Church, but that all are fitted to promote Divisions, will prove also, that they tend of themselves to the di∣viding and distracting of all lesser Church Societies and Communions: Though yet we do not deny, but de facto, a particular Church may easilier agree in an Error, or be kept in some Concord under the same Pastor, where a Sin or Error prevaileth, than the Uni∣versal Church on Earth can. As the Church of Rome may agree in Popery, but all the Christian world will not: And as a great part hath agreed in Arianism, (called Christians,) and a great part in Nestorianism, and to this day in Eutychianism, and in the M••n••the∣lites Error, and a great part for Image-worship; and as now many Churches of the Protestants agree in Consubstantiation and Church-Images, and many in re∣jecting Prelacy, and many in asserting it; but all agree not in any of these (though the eldest sort of Episco∣pacy, for ought appeareth, almost all in many ages did acknowledge and agree in:) But yet that which never united the Universal Church, but tended to discord, will have everywhere usually no better a tendency.

§ II. Yet I have before enumerated divers Parti∣culars, which are needful and useful to the Concord of a particular Church, which are not so to the Uni∣versal: As that all the Members have the same Nu∣merical Pastors, the same Translation of the Scriptures read to them, the same Versions and Tunes of Psalms, when they meet together, the same place and day, and hour of meeting: Because these in the nature of the thing are necessary to Concord, and avoid Discord and Confusion. And if divers Churches associated, or all in a Kingdom, or divers Kingdoms, can agree in the same convenient modes and circumstances (as the same Translation of the Bible so far as they have one language, the same day of Easter, Anniversarily to Commemorate Christs Resurrection, as they do weekly on the same first day, and some such like) it will be laudable, so it be done by voluntary consent, as a thing of convenience, and not of necessity, and without ty∣rannizing over one another, or persecuting or despising those that differ, or turn it into an Engine of Rents and Schism, by making it necessary to their commu∣nion, which is the unhappy end of most humane im∣positions of indifferent unnecessary things. He that thinketh he hath hit on the fittest Ceremonies, ••ites or Modes, is seldom ever content with liberty to use them, but he must force all others if he can to his way, and take away the liberty of all that differ from him: We see it by sad experience, that men think their Forms and Ceremonies cast out, if all may not be compelled to use them, though many think them sinful; and they had rather have none of them, than have them upon terms of meer liberty; lest they be disgraced by the disuse or contradiction of those that do forbear the••. And such men are never content with Union and Con∣cord in Gods own Institutions, and in circumstances that are in genere necessary.

§ III. But some men are stiff in the Schismatical Opinion, that though Churches of many Kingdoms may charitably differ in Ceremonies, and indifferent things, yet none in the same Kingdoms should be suf∣fered so to differ (of which I spake before.) But,

1. Christ hath given us no such different measures of our Charity, Forbearance or Communion.

2. The old Churches were quite of another mind, as Socrates and Sozomen shew in several instances. And it is known that in the same Empire, every Bishop had power to use his own Liturgy, and other Modes, (as I instanced in the Canon that requireth every man to bring his Form first to the Synod to be tryed, and in the contention between Basil and the Church of Neoce∣sarea, and the strife about Gregories and Ambrose's Liturgy, and such like.)

3. It was the Pastors and People of the same Church of Rome, that St. Paul giveth the Precepts of Forbear∣ing and Receiving Dissenters in things indifferent to. And still mark, that he wrote not only to the Laity, but to the Rulers, (as is evident,) and therefore forbiddeth them such narrowing impositions; being himself also a chief Pastor, (an Apostle) and so declareth his own judgment, as one that would himself make no such un∣charitable impositions.

§ IV. We deny not but some Churches have a while continued in laudable Concord, notwithstanding such ensnaring Impositions. But,

1. It hath been but for a time, and this Worm hath fretted them, and it hath ended in their great detriment at least.

2. And it was not by these means, but by better causes, notwithstanding these diseases: so that as we answer the Question, Whether a Papist may be saved? so do we answer the Question, Whether such Churches may have prosperous Concord? viz. 1. If the Essen∣tials

of Christianity in Papists, and of Communion in such Churches, be practically held, so as to be more powerful than their Contraries. 2. But not by their Contraries, but by overcoming them, one may be sa∣ved, and the other have peace; even as we answer the Question, Whether a Man may live that taketh Poy∣son, or hath the Leprosie? 1. Not if it be prevalent according to its malignant nature. 2. But yea, if it be overcome by natural strength or medicine.

§ V. Chillingworth (our powerfullest Disputant against the Papists) hath fully laid down the true Principles of Christian Concord) and the Causes of Schism, even the making more necessary to Salvation or Communion, than is necessary indeed. And the fa∣mous Hales, though too bold, and sometime going a step too far, hath said more against these true Causes of Schism, with great Truth and Reason, than the Au∣thors of it can well bear. But wisdom is justified of all her children.

CHAP. XI.

The Severity and Force of Magistrates, de∣nying necessary Toleration, and punishing the Refusers of unnecessary uncertain sus∣pected things, will never procure Church Vnity and Concord, but in time increase Divisions.

§ I. HAles of Schism, speaking of having two Bi∣shops in a Diocess, saith (pag. 223.) Nei∣ther doth it any way savor of Vice or Misdemeanor (in∣stancing in Austin's doing it ignorantly;) their punish∣ment

sleeps not, who unnecessarily and wantonly go about to infringe it.

The most pious and wise Church Historians extoll the two peaceable Bishops of Constantinople, that qui∣etly bore the Novatian Bishops by them, and ge••t••y reduced Chrysostom's Followers the Joannites; and d••s∣praise Nestorius, and such other turbulent Prelates that persecuted them, on pretence of zeal against Error, and some of them proved more erroneous themselves.

§ II. This crying out for the drawing of the Sword against those that differ in unnecessary things 〈◊〉〈◊〉 a great dishonour to the persons that tell men how con∣scious they are of their own insufficiency for their proper work; and a reproach to the power of the Keys, as if it signified nothing without the Sword: And in all Ages, Men of Ambition, and Insufficien••••y and Uncharitableness, have been thus calling to the Magi∣strate to do all, when yet in general claim they have set themselves far above him, as being for the Soul, when he is but for the Body.

§ III. But Experience hath still confuted them, and that which one Age (or year) thus built, the next hath ordinarily pull'd down. Not but that orthodox pious Princes are an unspeakable blessing to the Church, and the want of such are ordinary causes of sin, distraction, and misery: But such must know and do their proper work, and not serve the pride and humor of ambitious ignorant Clergymen, nor be their Lictors or Executioners, nor lend them the Sword to execute their wills.

§ IV. Constantine defended the Orthodox (yet of∣fended greatly at their unpeaceableness, and at last tempted to favor some Arians, meerly because being suppressed, they were the greater pretenders to Peace;) but his Son pull'd down what the Father had set up. One Emperor suppressed the Eutychians, another set

them up, and others proclaimed and endeavoured pa∣cification. One Emperor pull'd down the Mon••the∣lites, and another set them up. One Emperor pull'd down Church-Images, and another set them up, and General Councils changed with them. And so on in many other instances. If this forcing course were now generally taken, how many Kingdoms would fare the better for it? or now do? not four sixth parts of the world that are Heathens: nor above the fifth part of six that are Mahometans: not most of the other sixth part that are Papists: The Presbyterians like it not in England: The Prelatists are not for it where the Presbyterians rule. How few Countries are just of our mind? and therefore in how few would it please us, or accommodate us.

§ V. And those that are of the same mind in the main, yet rarely long agree in all things. I have before proved, and the notorious state of Mankind proveth, That there is such a wonderful diversity of mental capacities and apprehensions, that the best will never all agree in any, but few plain certain things. To endea∣vor by right means to bring all men to be wise, and to agree in all right Thoughts, Affections and Practices, is very good: But he that will resolve to tolerate no Er∣rors, (much more dissent about suspected unnecessary things) shall be a heinous oppressor of mankind, even of Christians for being but men. How few Subjects must such a Prince expect to have, that will cut off all that are not of one intellectual complexion?

§ VI. And, as is aforesaid, when men think that God obligeth them to dissent, the more honest and con∣scionable they are, the more resolutely they will bear all sufferings, and never yield to man, against the Con∣science of their Duty to God; so that if you begin to punish such, there is no ending, till you have killed them, banished them, or kept them close Prisoners. And

let all sober Magistrates think, what Counsellors such Clergymen are to them, that would have them,

1. Choose out the most Conscionable and Religious for their Punishments.

2. And not cease till they have destroyed them.

§ VII. And doth not this tend to drive out true Con∣science and Religion from the Land, when men that have no Conscience, shall pass for the obedient lau∣dable Subjects? And such being capable still of Pre∣ferment, shall possess the Churches, and be Rulers of the rest; and then what can we expect, but that such will use Religious Dissenters as their Enemies, and reproach them with all malicious names? And O what a state is such a Land in!

§ VIII. And (you are not infallible, Councils have erred) what if it should prove, That these you destroy are in the right, and you must be judged of God as Persecutors? Let not Spleen or Pride make you fearless of such a sin and judgment.

§ IX. Yea, if they should prove in the wrong, yet you may be Persecutors, if the Error be such that good men should bear with in each other; and God is the Avenger of all the wronged and oppressed. And it is not disregardable that they do and suffer all for him, though they mistake, as Paul saith, Rom. 14. He that eateth, eateth to the Lord; and he that eateth not, to the Lord he eateth not: It is God that he intended to obey and please. And one hath need to look well about him, before he destroy such. I dare say, That that man hath truly no Religion, that preferreth it not before the pleasing of men, and all worldly interest; for Re∣ligion is our devotedness to serve and please God: And God is not taken for that mans God, that preferreth any thing before him, (as I said before.)

§ X. However it is certain, That thus to set Princes in a constant Conflict against Conscionable

godly men, is liker a War against God and Conscience, than any way to Peace and Concord. The Law will not yield, and Conscience will not yield; and God will keep up a Succession of Conscionable men in the world, when Popes and Persecutors have done their worst: And humane frailty and sin will keep up a Succession of so much weakness, as that the best, much more the weakest, will have vain Scruples, Ignorance and Errors, which Prisons or Penalties will not cure; yea, usually greatly increase the malady by Exasperation; and wise men will foresee a probability of the end, before they begin. Hypocrites may yield to save their skins, but the truly Conscionable will not: For to yield to what they think to be sin, is, in their judgment, wilfully to choose damnation.

§ XI. Let not the Clergy Tyrants still cant their vain Objection, [Then Conscience will be a pretence for any Villany, which was not made to be a cloak for sin.] For it is not liberty for any Villany that we are pleading for: who knoweth not that abused Reason is the pre∣tence and plea for almost all Villany in the world? What then? Must not Reason be regarded? The use and honor of it kept up, while man is man? And all men have leave to plead Reason in their Cause: And yet not all tolerated that Reason is pretended or abused for. And what Reason is to Man, that Conscience is to Religious Men. Some Evils are so great and inconsistent with the publick good, that it is better all those were banished or destroyed, who pretend either Conscience or Reason for them, than that they should be Tolerated; and these are intolerable Evils. But what man thinks that it is so with all Error or Faults? much less with all things indifferent, which some men have a mind to exercise their mastership in commanding. Put first the question to sober Conscionable men; Is it more to common good, and interest of Honesty and Conscience,

that all the Persons in a Nation be imprisoned, banished or killed, that dare not swear, say and practise all that is imposed on them, than that the Impositions be altered or they forborn?

§ XII. And I must again say; That this Church-Tyranny, as most other sin, is most against the Own••rs of it: For if the faults of godly men that scruple to subscribe to Popes, Patriarchs, Diocesanes, Synods, Li∣turgies, or Ceremonies, are not to be Tolerated, how much less a proud and persecuting Clergy, or such as abuse or exclude Church-Discipline, or by sloth, or un∣godly carnal Lives, do wrong their Office, and betray the Flock?

§ XIII. And again I remember them, That Pa∣stors must govern the Flock, much like as men do their Wives: And let men but try how far weak and passio∣nate Wives must be Tolerated by them that will not do or suffer worse, and here practise accordingly.

CHAP. XII.

Excommunicating and Anathematizing in any of the foresaid Cases, is Schismatical, and not the way to Peace.

§ I. THere need not much more be said of this; it is already proved, That Christ himself hath in his Law, made the terms of the Union and Communion of his Members: As the same Nature that formeth all our members in the womb, is also the placer and uniter of them: Therefore that which is contrary to Christs terms, yea, which is none of them, cannot prove the true terms and means of Concord.

§ II. Indeed no man ought to be Excommunicated

otherwise than by Ministerial Declaration and Judg∣ment, how far he hath first departed from Union, and cut off or Excommunicated himself. An impenitent Fornicator, Drunkard, Persecutor, doth cut off him∣self from the favor of God, and his part in Christ, and the rights of his true Church: Therefore the Pastors may declare that he doth so. And if it become a Con∣troversie either de facto, whether he be such an one; or de jure, whether this be true; the Pastors are the proper Judges, so far as to resolve the Consciences of the Flock, whether they must avoid that man, or com∣municate with him. And this I think the Rational Mr. Hales would not have denied, though in his Trea∣tise of the Keyes, he asserteth only a Declarative, and de∣nieth a Judicial Power: For his Reasons shew that he only meant, that the Church hath no efficient Judg∣ment to cut off any man from Christ or his Body, fur∣ther than he first cuts off himself. And far be it from any Friend of the Church to say, That it is the Bishops Office to undo Souls, and to separate any from Christ, save only by declaring and judging that they wilfully separate themselves; and therefore requiring the People to avoid them, and binding them over to answer their sin at the Bar of God: The rest is the Devils work, and the impenitent Sinners, and not the Pastors of the Church.

§ III. And what is said against the Magistrates unseasonable force, will mostly hold against such undue Excommunication. 1. If the person believe that he is cast out for not forsaking his duty to God, he will re∣joyce that he is counted worthy to suffer for righteous∣ness sake, remembring that Christ said, They shall cast you out of their Synagogues: And this will bring no man to Repentance.

§ IV. And, 2. Then the Pastors will fall under the imputation of Tyranny and Persecution, and be taken

to be Haters and Hinderers of Conscionable men, and grievous Wolves that devour the Flock.

§ V. And, 3. The Parties Excommunicate, will think that this doth not excuse them from the duty of worshipping God; and therefore they will assemble by themselves for such worship; and there they will think, That they are a better Church than those that cast them out; and perhaps may Excommunicate their Excom∣municaters, as the Bishop of Alexandria and Constanti∣nople have done by the Bishop of Rome: Or, more likely, despise their Censure, and go on, unless the Sword be drawn to suppress them, (to which only such Excommunicaters use finally to trust:) And then what will follow, I have shewed before.

§ VI. And indeed we need no greater proof of the ineffectualness of Excommunication in such cases, than the open confession of the Users of it; who, if they have not an Act for Horning (as they call it in Scotland) or to imprison the Excommunicate, or punish him by the Sword, confess that their Sentence will be contemned: which is most true.

§ VII. Yet sad Experience further assureth us, That Papal Anathematizings, yea, and those of Gene∣ral Councils, have been no small cause of Schism, Con∣fusions and Rebellions: The History of this would fill a Volume. Alas! what did the Councils of Ephesus, Constantinople, Chalcedon, and many others, by their Anathemas? The state of Syria, Egypt, and Abassia, &c. of those called Jacobites and Nestorians, tells us to this day: And these Thunderbolts have been the Popes great Engines, to beat down Kings, and batter Kingdoms. It is the admiration of the world, next to the success of ignorant Mahomet, That a company of old Usurpers (many of them successively being noto∣riously wicked men, and so judged by Councils, and their most flattering Historians) should conquer Chri∣stian

Kingdoms and Empires, by sitting at home, and ••ursing men, and telling them, [St. Peter is angry with them, and will keep them out of Heaven, if they be not obedient to the Pope.] But men that will be the Slaves of Sin, deserve to have their Reason so forsaken, to make themselves the Slaves of Subjects.

§ VIII. Yet we are far from thinking, That just Excommunication is of no use; God would not have the Church of Christ to seem no better than the world; it is a Society gathered out of the world by the sanctifying Word and Spirit, and as holy devoted to the most holy God. And he would have the Church Visible, to be visibly the womb of the Triumphant Church, or the Sheepfold of Christ, containing such as have a seeming or visible right to salvation, however Hypocrites do intrude: And therefore the Keys of the Church should be much of Kin to the Keys of Hea∣ven, so that he that is taken in or shut out, may seem to the Christian judgment of probability to be taken in∣to, or shut out of a right to salvation. And therefore as impenitent wicked men should not be deluded in vain hopes, by being received to Church Communion; so neither should godly men, for pardoned or tole∣rable infirmities, be shut out of the Church, while God continueth their visible Title to salvation; much less a Lay-Chancellor, or a Bishop, Excommunicate Christs Members, for not paying their Fees, or for not kneel∣ing at the Sacraments, or for not submitting to unne∣cessary Impositions, or for holding such Things unlaw∣ful, or such like. This way will never heal our breaches, or unite the Churches.

CHAP. XIII.

Any One Vnlawful, Vncertain Doctrine, Oath, Covenant, Profession, Subscription, or Practice, so imposed as necessary to Com∣munion, will be a dividing Engine.

§ I. THis is proved in what is said before: For a Conscionable Man will not wilfully and deliberately commit One Sin, to save his Liberty, Estate or Life; though many Sins be worse: For he that wilfully commits one, virtually committeth many: And, as St. James saith, Breaketh the whole Law.

§ II. Yea, though the matter of the Sin seem little, a Believer will not think it a little Sin, to do it deliberately, and stand to it by Covenant consent. The high places among the Jews seemed no great matter; but a good man would not have Covenanted never to endeavor any Reformation of them.

§ III. A peaceable Man will live quietly in a Church that hath many Sins and Errors; but he dare not deliberately own or justifie the least. I should com∣municate with no Church on earth, if I thought all the Ministers or Peoples Sins, yea, all the Faults in their Prayers, or Doctrine, or Discipline, were made mine by it; I will live peaceably with a Church that hath a faulty Doctrine, Liturgy and Discipline in Things Tolerable; as if it were Lay-Chancellors power of the Keys, or Diocesanes too large Churches (infi•••••••• speciei:) But I will not profess, That I Assent, Consent to, and Approve all these Faults, or any One of them; nor will I Covenant never to endeavor in any place and calling to reform them, nor justifie all that are guilty of them.

§ IV. If one sin of Davids in numbring the People, was so sorely punished; and one sin of Achans, of the Bethshemites, of Uzzahs, of Uzziahs, of Jo∣siahs, of Ananias, and Saphiras, yea, at first of Adam and Eve; if one false Article of the Arians so troubled the Church of Christ; and one Error about Images in Churches, so corrupted the Church, and made such sad work in Councils and Kingdoms, a wise Man will not wilfully own one sin.

§ V. And indeed Christ hath determined, That he that breaketh one of the least of his Commandments, and teacheth men so, shall be called the least in the Kingdom of God, Matth. 5. As he that truly believeth God in one thing, will believe him in all which he knoweth to be his word; so he that obeyeth him truly in one thing, will obey all that he knoweth to be his Command, whoever be against it.

§ VI. And it is dangerous for a mortal Worm to set his law or will against his Makers, and destroy or punish a Man for obeying God; sufficient means should be used first to convince all Men, that the thing is evil, and that it is not God that doth command it; else it is a setting up ones self above God, and against him, and saying, You shall not obey God, but me: But when death cometh, can you save either your self, or him, from the justice of that God, whom both you should have obeyed?

CHAP. XIV.

Vnlimited Toleration will wrong and divide the Church.

§ I. ALL sober Men are so far agreed in this, that I need not say much of it; no doubt there are intolerable Errors and Sins. And though Mr. Hales and others say,* 1.4 It is not Heresie, unless it be wilful, and we seldom know the wilfulness of another; Yet in truth, 1. It is not only formal subjective Heresie, which maketh the Man an Heretick, which we must resist and re∣strain, but also material objective Here∣sie; whatever be the Divulgers mind. 2. And also there is a wilfulness which is Privative, when the Will doth not its duty to dis∣cover Truth and Error, as well as a positive willing∣ness to err (which Augustine saith, That few or none can have:) And no mans will is wholly innocent in any culpable Sin or Error.

§ II. Doubtless mans Conscience is not properly his Lawmaker, nor his Law, (though some unaptly say so) but only his discerning of that which is his Law; no more than the Lawyers eye, or reason, or skill, is the Law of the Land. And therefore to have an erring Conscience, taking that for Gods Law which is not, is a Sin (where it was possible to know it.)

§ III. And therefore Gods Law is not suspended, but violated by mans Error; God hath not as many sorts of Law as men have Opinions of it, or Con∣sciences in Error. If a man should think that God

bindeth him to kill, steal, slander, &c. this would not make any of these no sin, but it would be no small sin in him, that would father such wickedness on the most holy God, and on his Law. If an erring Conscience think that God forbiddeth our duty to Princes, Parents, Children, Neighbors, Justice, Charity, &c. This would not dissolve any of his Obligations, but be an added sin in slandering God: Far be it from any sober man to think, That the Magistrate must let all men do all the Evil which they will but pretend God and Conscience for.

§ IV. Nor is the Papal Doctrine true or tole∣rable, That Priests onely are for mens Souls, and Prin∣ces but for their Bodies, and Temporal Concerns; and so that the Priest is as much higher than the Prince, as the Soul is than the Body. Indeed the Minister of Christ is to manage only the Word, which worketh on the Soul by the way of Sense, and not of the Sword; but yet it is to be finally for the good of Souls, that the Magistrate useth the Sword: As the voice toucheth the Ear, so doth the Sword the Flesh for the benefit of Souls, either the sinners, or other mens. And verily he that saith otherwise, and placeth the bonum publi∣cum, which is the end of Government, meerly in the bodies prosperity, dishonoureth and debaseth Magistra∣cy, and setteth Princes lower than Priests, Parents or Friends. Godly men that believe the vanity of things Transitory and Corporeal, would have as low an esteem of the Means, as of the End, and so of all Civil Rules, if they believed this. But he that is the King, as well as the great High-Priest of the Church, for holy Ends, and for mens Salvation, hath made Princes his Officers subordinate to him for those Ends, as well as Pastors. I will not stand here to confute one or two Scotish Divines that have written against me, for saying, That Princes and Magistrates are now the Me∣diators

Officers, and have their Power from Him, into whose Hands all Power in Heaven and Earth is given. Sober Thoughts in wise Christians will save me that labour.

§ V. And he that saith, By me Kings reign, and will have Kings to be the Churches Nursing-Fathers, will not take it for an excuse of their neglect, to say, We were authorized onely for mens Bodies: It is not equally for all that have Bodies, nor for bodily Ends, but to see to the execution of Gods Law, by their Bie Subordinate Laws; and Gods Laws all look to higher Ends.

§ VI. And he that said, They are the Ministers of God to us for good, meant true and durable good, no doubt: And when he saith, That they are a Terror to evil doers, he meaneth such as is contrary to the well-doing which they must encourage. And is Piety and Christianity none of that? He doth not except Blas∣phemy, Idolatry, Opposition to God, Christ, Holiness, Heaven, Justice or Charity, from the number of Evil Works, which are the worst of them. It is therefore certain, That Princes may and must punish many sins against the First Table, and such against the Second as would shelter themselves under pretence of Con∣science.

§ VII. But all the doubt is, What bounds here to set, where it is so dangerous to go too far. And it is one of the most necessary Cases of Conscience, which a Christian Prince hath to study and resolve; in which he must neither hearken to a proud, envious, idle, worldly Clergy, nor to injudicious Zealots, nor to li∣centious Hereticks, but avoid Extreams.

§ VIII. In short, what I have before said, deci∣deth the Case.

1. He must Tolerate no one Sin how small soever, which is within his Cognizance and Jurisdiction, which

he can indeed cure by righteous means, which will do more good than hurt.

2. Thoughts, Heart Sins and Secret Sins are not within his Cognizance.

3. To do the work of Parents, Pastors, Tutors, or Physicians, is no part of the Office to which he is ap∣pointed and authorized.

4. But he may drive on all these to do their duties by due means.

5. It is unlawful to seek to cure a lesser Evil, with a greater: That is to be numbred with the things which the Prince cannot do, which he cannot do by lawful means, or such as do more hurt than good.

6. The Mischiefs before enumerated against the Princes Safety and Honour, and against Love, and Justice, and Conscience, and Religion, are so great, as that no Severity must be used which procureth them, and doth not a greater good.

7. The punishing of small Faults by great Punish∣ments, is Injustice, and Unlawful.

8. Abundance of Infirmities, and humane Frailties and Errors, are such as must be endured, so they be but by Doctrine, Love and gentle Reproofs, rebuked and dis∣owned, without Punishments Ecclesiastical or Corporal; else there will be no Love or Peace.

9. Preachers must not be suffered to persuade Men from the Faith, Love or Obedience of God in Christ, against any Article of the Creed, or Petition of the Lords Prayer, or Precept of the Decalogue, or any es∣sential part of the Christian Religion.

10. If such speak a damnable Error or Heresie by Ignorance or Heedlesness, they must have a first and second Admonition, and they 〈◊〉〈◊〉 repent. But if they forbear not upon. Admonition, they do it studiously and wilfully; and such are to be Silenced till they Reform, because the Preaching of one that opposeth an essen∣tial

Point of Religion, will do more harm than good, except among Heathens, or where no better Preachers can be had.

11. It will not be unmeet for the Rulers to draw up either a Catalogue of integral Points of Religion of great moment, which all shall be forbidden to Preach or Dispute against; or else a Catalogue of Errors con∣trary to such, which none shall have leave to propa∣gate: But it is not every one that violateth the Law, that is to be forbidden to preach Christs Gospel; but lesser pecuniary Mulcts, may be sufficient punishment to many; and the bare denying them preferment or maintenance, and casting them among the disowned that are but tolerated, may be better punishment, and more effectual in case of tolerable Faults, than the more severe.

12. Rulers should do much more to restrain from Evils, than to constrain to Religious Duties: And those Evils are of these sorts.

First, Such as blaspheme God.

Secondly, Such as draw the Hearers Souls into dam∣nable Error or Sin.

Thirdly, Such as tend to overthrow the Honour and Safety of the Governors.

Fourthly, Such as tend directly to breed Hatred in men against each other, and kindle the fire of Conten∣tion and Enmity.

Fifthly, Such as draw men from the common duties of Justice towards Neighbors, or Relations, into Fraud and Injury.

13. It is the greatest part of the Magistrates duty about Religion,

First, To see Gods own Laws kept in Honour.

Secondly, And to keep Peace by Church Justices among Clergymen and People, that are apt to take oc∣casion from Religion, to abuse and calumniate one ano∣ther.

14. Yet Rulers may and must compel Persons that are grosly ignorant or erroneous, to hear what can be said against their Error, and for their Instruction: As Parents (so Magistrates) may compel Children (and Subjects) to be Catechized, and to hear Gods Word; and may compel them to hear such Teachers as have the Rulers Licence, either as Approved, or Tolerated to Teach.

15. Men ought not to be compelled to receive the Sacraments of Baptism or the Lords Supper, by the Sword or Force; because it is to receive a sealed Par∣don of Sin, and Donation of Christ and Life; which no unwilling person hath right to, or doth receive: For to say I am unwilling, is to say I receive not; and so the reception of the outward sign is Hypocrisie, Prophana∣tion, and taking the Name of God in vain.

16. Yet those that being Baptized, and at Age, avoid Communion, are, after Admonition, to be taken for Re∣volters so far, and to be declared such as so far cast themselves from the Communion of the Church: And the Christian Magistrate may well deny them many Priviledges in the Commonwealth, which he should appropriate to sound persevering Christians.

17. Places in Government, Trust, Burgess-ship, and Votes in Elections of Governors, and such like, are best appropriated to the Approved part of Christians, and some the Tolerated; but never granted to Apostates, proper Hereticks, or any that are intolerable.

18. Pastors of the Churches should not be constrain∣ed to give the Sacrament of Baptism, or the Lords Sup∣per, to any one against their Consciences; because,

First, It is their Office to be Judges, who is to be Baptized, and to Communicate. This is the power of the Keys.

Secondly, If they may not judge of the very Act which they are to perform, they have not so much as

that judicium discretionis, which belongeth to every man as a man, and so must act brutishly.

Thirdly, If they may administer against Conscience when they think it Sin, the same reason would hold for all men to sin, whenever a Ruler commandeth them that judgeth it no Sin: what Bounds shall be set against absolute blind Obedience?

Fourthly, Whereas the Objection is from Inconve∣niences, As, [Then every Pastor may deny Men Sacra∣ments.]

I answer, 1. So every Tutor, Physician, &c. may abuse his Trust.

2. Therefore men must have care whom they choose and trust.

3. There are better Remedies than sinful slavery in the Minister, even consulting with Synods of Mini∣sters, or where Bishops rule, appealing to them.

4. The persons that expect the Sacrament, may have it from some other Pastor that is willing. It is a less inconvenience that a single person remove, or else communicate in another Assembly, than that the Pastor, whose Office is to use the Church Keys, be enslaved to sin against his Conscience.

5. We suppose that of ancient right, the Church is not to have a Pastor over them, whom they consent not to: Therefore if the Church find themselves wronged by the Pastors Fact, they have their Remedy. They may admonish the Pastor, and if he hear not, tell the Bishop, Synod or Magistrate (for I am not now determining the case of superior Bishops, but tell what is the actual Remedy where such bear Rule:) And if he hear not the Church, Synod, Bishop or Magistrate, they may desert him, and choose a fitter Pastor, and yet nei∣ther Excommunicate nor Silence him, but the same man may be more sutable to another Flock which will desire him.

They that object Inconveniences in this motion, should consider,

First, That a Mischief and Sin is worse than an Inconvenience.

Secondly, That there is nothing desirable here without Inconveniences, which may furnish an unwise Contender with Objections.

Thirdly, That they that cry up the Canons and Traditions, Custom or judgment of Antiquity, Bishops, Councils, Fathers, and the Catholick Church, should not hastily set their own Wit or Authority against them all, who for 600, if not nearer 1000 years after Christ, did not only judge that Bishops must come in by the Peoples Election and Consent, but that he was to be accounted an Usurper, and no Bishop of theirs, that had it not.

Fourthly, And we have reason to think St. Cyprian, and the Carthage Council of Bishops, as wise as the Ob∣jectors, who, in the Case of Martial and Basilides be∣fore described judged, that the People ought to forsake an uncapable scandalous Pastor, though other Bishops (even he of Rome) absolved him: And that the chief power of choosing or forsaking was in them, and if they did otherwise, it was not the contrary Sentence of Bishops that would excuse them before God. It is easie to say [St. Cy∣prian erred, and we are in the right and this would over∣throw all Government:] But neither the persons that object, nor their Reasons, have ever yet seemed to me sufficient, to make me prefer their judgment even in this before Cyprian, and the African Fathers.

XI. In all probability FREE SACRAMENTS administred by such Ministers of Christ as by the Chri∣stian Magistrates Licence are either Approved or Tole∣rated, would heal most of all the Discords about Reli∣gion in England, I mean, Sacraments not constrainedly, but freely given and received.

I shall tell you why I think so, by instan∣ces.

1. The Thing call'd Strict Presbytery, [with a power of Classes and National Assemblies, composed of Ordained and Unordained Elders, as a Judicature, whose Excommunication is to be enforced by the Magistrates Sword] is approved by few of my acquaintance in England: But those that Prelatists cal•• Presbyterians here, commonly are Ministers that desire but the exer∣cise of so much of their proper Office, and the free∣dom of a Christian and a Man, as not to be forced to administer Sacraments against their knowledge and conscience to the uncapable, because a Lay-Chancelor or a Diocesane that knoweth not his Neighbours and Flocks so well as he, shall say that they are worthy, and command him to renounce his knowledge in obeying them. And if God had made all such Ministers to be only the Lay-Chancellors, or the Diocesanes Agents or Servants, to Baptize, and give the Lords Supper only in the Chancellors or Bishops name as a Messenger, and if it be done amiss, that not we, but the Chancellor or Bishop should answer it to God, then we could joyfully thus obey them. But while we believe, That we must answer our selves for our own actions, and that we must Baptize, and give the Lords Body and Blood, in Christs Name, and not the Bishops, we dare not obey Men before God, nor renounce our own judgment in the matters of our own Office and Trust: Therefore it would satisfie us, had we but freedom in our Ministe∣rial action, not to go against our Conscience, however blind malice would make the world believe, that it is some Papal Empire, even over Princes, that we desire. Nay, we desire, That if the Magistrate will allow us Parish-Churches, and Maintenance, and Countenance in our work, that any person that cannot remove his dwelling without great detriment, and cannot be satis∣fied

in our Order of Worship and Communion, but can receive more Edification from another Minister, may have leave to join in Communion with any other Ap∣proved or Tolerated Church, keeping the Laws of Loy∣alty and Peace: Why should I envy anothers desires or benefits? Or think it hard, that any can profit more by another, than by me? Or why should I be against it?

And we desire (not that the People may be Or∣dainers, or Church-Governors, or have the power of the Keys, but) that if any Flock cannot be satisfied, af∣ter full hearing, to rest under the conduct of our Mini∣stery, they may freely choo••e another, and remove us. And for my own part, as I never did, so I wonder how any ingenious Minister can obtrude himself on any People, and pretend to be their Pastor against their wills. As my Conscience condemneth it as against God and them, so I confess my Prudence is against it for my self, and I am not so base as to endure such a life.

2. And as for the Party called Independant, I have reason to think that it is the main of that Toleration which they desire. For Mr. Philip Nye, who led them more than any one man known to me, did purposely write to prove, That the Christian Magistrate may set up Teachers, all over his Dominions, whom the People, upon his Command, are bound to hear: But that to take any for their Pastors, he thought they might not be com∣pelled.

3. And even the Anabaptists would be contented with the same liberty, if they be but near as peaceable as Mr. Tombes was, who wrote for even Par••chial Com∣munion, and persuaded the Anabaptists to it: Though few so far followed him, most, I think, would be con∣tented with Free Sacraments, in which I include the Eucharistical Lords-day worship.

§ X. And what harm will this do, where Love

prevaileth, and where Pride and Envy make not 〈◊〉〈◊〉 Priests to think all wrong them, that do not Adore or Idolize them, or give them more than is their due? What harm will it do me, if an hundred of my Pa∣rish hear and prefer another man, by whom they can profit more than by me? What if they worship God in other (sound) words, or in Cloaths of another make or colour, as long as they are restrained from re∣viling, and the breach of Peace? Are they any better in my Auditory with censuring or dissenting ••••dg∣ments, hearing me against their wills, than where they can freely join in Love and Peace? If a bad or weak Minister grudge at all that go to an able Conformist in the next Parish, few wise men will think that he doth it more for God, or for his Brothers Soul, than for himself: and yet that person breaketh the Canon that goeth to the next Parish, as well as he that goeth to a Nonconformist. And why should we be more impa∣tient with this man, than with that?

§ XXI. The Pamphlets that are spread abroad for Rigor and Severity of late, under the pretence of Conformity, do many of them savor so rankly of Church-Tyranny, and a bloody Mind and Principles, and are made up of such Reasons, as give us just cause to suspect, that more of them are written by Papists, than some think. I instance in one called, [

A Repre∣sentation of the State of Christianity in England, and of its decay and danger from Sectaries, as well as Pa∣pists. Printed 1674, for Benjamin Tooke.

] in which the Sta••e of Religion here is unworthily slandered, and the Follies of some few, such as the Quakers, pretended to be the State of our Religion, and words beseeming Mad-men, (which we never hear) fathered on those that he please•• to call Sectaries; and they are repre∣sented as 〈◊〉〈◊〉 of the Creed, Lords Prayer, and Commandments, and what not, that is reverend, good

and holy, and the Papists much preferred before them saying, [

That for one infallible old Gentleman at Rome we have Thousands of Hot Spirits in England, that pretend to more of the Divine Perfections than ever he did: For if the Holy Ghost doth personally in∣dwell in Sectaries, then they are personally possessed with all the glorious Attributes of the Godhead, pag. 26. And 28. The Idolatry of the Papists will be as excu∣sable at the great day of Accounts, as the unreverent Rudeness, and superstitious Sowreness of the Sectary. And p. 29. The gross Usurpation and Invasion of the Priestly Office by Sectaries, to erect Churches, &c. throws more dirt upon the Christian Religion, than the grossest Errors in the Roman Church, &c.

Answ. 1. I know none so worthy of the Name of Sectaries as the Papists, that damn all Christians save themselves, and feign themselves onely to be all the Church.

2. It's like by these Sectaries, he meaneth those that are not Re-ordained, or have not (uninterrupted) Epis∣copal Ordination. And if all such Reformed Churches are so much more dirty and injurious to Christianity, than the grossest Errors of the Papists, it's better be of the Papal Church, than of them.

3. Doth pretending to the help of Gods Spirit in Praying, and Preaching, and Living, arrogate more than pretending to Papal Infallibility in the Office of an Universal Monarch, and Judge of the sense of all Gods Word? The word [Personal] I have heard used by none but this, and such Accusers: But what he meaneth by it, who can tell?

First, If it refer to the Person of the Receiver, how can the Holy Ghost dwell in any man, and not dwell in his person?

Secondly, If it refer to the Person of the Holy Ghost, what Christian, before this man, did ever doubt, (that

took the Holy Ghost to be God) whether the Person as well as the Essence of the Holy Ghost, be every where? Doth not the Scripture say, That the Holy Spi∣rit dwelleth in Believers? Rom. 8. 11. 1 Cor. 3. 16. 2 Tim. 1. 14. &c. and God dwelleth in us, 1 Joh. 4. 12. 15, 16. And that we are an habitation of God by the Spirit, Ephes. 2. 22. Is Gods Word worse than Popery? Or is not this to reproach God and his Word, and Spirit, more than the Reformed Churches do by not having Bishops, who are accused by Mr. Dodwell, to sin against the Holy Ghost?

Thirdly, But if [Personal] should mean the mode and title of Union, as if by Hypostatical Union like Christs, the Holy Ghost and Believers be made one Per∣son, who are those Sectaries that hold such a thing, who shew the state of the English Religion? And this is one of the men that cry out against Toleration, and tells us, that [

There can be no stability of Government in England, till there be a settlement in Religion; No settlement of Religion, but by uniting Affections; No uniting Affections, but by unity of Religion.

] And so on: Therefore Rulers must force all to be of one Re∣ligion.

Next to the thought of the Heathen and Apostate Nations case, it is one of the saddest to me, that Ru∣lers and People that have too little studied such mat∣ters, should lie under the temptation and horrid abuse of Clergymen, that write and talk at such a rate as this man doth.

1. Will he maintain, That there is no Union of Re∣ligion, wherever men are not of one opinion, form or mode, in every Circumstance, Rite or Ceremony, or every accident or integral of Faith? Are any two men in the world then of one Religion, any more than of one visage or slature, &c?

2. If this man had Rulers that differed from him, as

much as he doth from the Nonconformists, would he, and could he, presently change his judgment? or would he falsly profess a change, lest he should not be of one Religion with his Prince? or rather must it not be he, or such as he, that must be the standard of that one Re∣ligion to all?

3. Doth he believe, That Prisons or Flames will make men of one Affection? Would such usage win himself to love the judgment and way of those that he suffered by?

4. Or if men of many Opinions and Affections be forced into the same Temple as a Prison, doth their corporal presence make them of one Religion and Af∣fection? It is a doleful thing to hear Preachers of the Gospel cry out for Blood, Flames, or Prisons, to make whole Kingdoms of one Religion, confessing how unfit they are to do it themselves, who have undertaken the Office that should do it: Woe to the Princes, Church and People, that have not wit and grace to escape the snares of such ignorant Tyrannical Counsel∣lors.

Abundance more such Pamphlets have lately endea∣voured to destroy Love and Peace, and infect the Land with Malice and Cruelty.

§ XII. The Roman Doctrine and Laws for ex∣terminating, and burning Hereticks, is the top and per∣fection of this hypocritical wickedness, which murder∣eth Gods Servants, and depopulateth Countries, on pre∣tence of Charity, Unity and Government. And when so many Princes became guilty of serving this bloody Clergy, (that never knew what manner of spirit they were of) it was Gods wisdom and justice to permit the same Councils of Bishops, and the same Popes, to de∣cree their Deposition, which decreed their Subjects ex∣termination (Lateran. sub Innoc. 3.) what can be more contrary to Nature? to Humane Interest? or to

the Doctrine, Example, and Spirit of Christ? And whose blood is safe, while such blood-sucking Leeches are taken for the Rulers of the world, and the Physici∣ans of Souls?

§ XIII. All this, I perceive, is on occasion of Objections, but superadded to what I fullier said before, Part II. Chap. 8. But I still say, That Toleration must have its due bounds, and not extend to intolerable Doctrines, Practices or Persons.

To proceed then, Every one that will, must not be Tolerated to be a publick Pastor and Preacher, no not of the Truth. For some insufficient men may by that manner bring a scandal or scorn on the sacred Doctrine and Worship of God; and taking Gods Name pro∣fanely and in vain, is worse than silence: much less should men be suffered to preach or dispute down anys Point of Christian Faith or Duty.

§ XIV. In a word, The Prince that will escape the dangerous Extreams of Licentiousness, and oppressing Persecution, must.

1. Have an eye to the Holy Scripture, and Apostoli∣cal Institution, and to the Law of Nature together, as his Rule.

2. He must make the true publick Good, which lieth in mens spiritual welfare, his end.

3. He must make the promoting of Obedience to God and his Laws, the chief work of his Office and of his own Laws.

4. He must abhor and avoid all carnal Interests, contrary to the Interest of Christ, and mens Souls.

5. He must do all with Caution from a Spirit of Love, and a Care to preserve mens fear of God.

6. He must take heed of Partiality, or hearkning to the counsel either of Atheists, prophane men, or of an ignorant, proud, and cruel Clergy: And must

hearken to wise, pious, considerate, peaceable and ex∣perienced Counsellors, and avoid the examples both of Rehoboam, and of Jeroboam, and be neither an Op∣pressor nor a Corrupter.

§ XV. And to conclude, good and wise men may well know their duty, whom to silence and eject, and whom to tolerate, if they are but true to God, by this one Rule: They may, by hearing all the case and knowledge of the Persons, discern whether that mans Preaching, consideratis considerandis, is clearly like to do more good or harm: and do accordingly.

But then they must not judge of good and harm, by carnal sinful lusts and interests, and by the counsels of selfish partial men, but by wise and just reason, guided by the Word of God.

§ XVI. And in all doubtful Cases, choose the sa∣fer side; and when the danger of overdoing is the greater (as in case of Persecution) rather do too little, than too much: And prefer not Ceremonies before Substance, nor tything Mint, Annise and Cummin, be∣fore Love, Truth and Judgment, and the great things of the Law: And be sure that you learn what this meaneth, I will have mercy, and not sacrifice,] that you may not condemn or accuse the Guiltless.

CHAP. XV.

The Catholick Church will never unite in a Reception and Subscription to every Word, Verse, or Book of the Holy Scripture, as it is in any one Translation, or any one Copy in the Original now known.

§ I. THis needeth no other proof than the reason of the thing, and common experience.

1. All Translations are the work of imperfect fal∣lible men; we have none made by the Spirit as work∣ing infallibly in the Apostles, (unless, as some think, the Greek of St. Matthews Gospel be a Translation.) The pretences of Inspiration of the Seventy two that are said to be the Authors of that Greek Translation of the Old Testament, is not yet agreed on in the Church; nor whether it was more than the Pentateuch which they Translated. The Authority and Reasons of Hierome still much prevail.

Sect. II. And the Vulgar Latine, most valued by the Papists, is yet so much matter of Controversie be∣tween them, that when Sixtus Quintus had stablished a corrected Edition, Clement the 8th altered it in many hundred places after.

Sect. III. And all Protestants acknowledge the imperfection of all their own Translations, English, Dutch, French, &c.

And in the same Church of England, we have the publick prescribed Use of two different Translations of the Psalms, one sometime directly contrary to the other,

as Yea and Nay, and one leaving a whole Verse which the other hath.

Sect. IV. And we know of no man that pretend∣eth to be sure that he hath a Copy of the Hebrew and Greek Text, which he is certain is perfectly agreeable to the autography or first draught: And the multitude of various Readings put us out of all hope of ever ha∣ving certainly so perfect a Copy: All therefore have the marks of humane frailty, which cannot be de∣nied.

Sect. V. And no wise and good man should de∣liberately deny this, and so justifie falsly every humane slip. But yet there is no such difference among Copies or Translations, as should any way shake our foundati∣ons, or any point necessary to salvation doth depend up∣on: For in all such points they all agree.

Sect. VI. Object. But if Copies and Translations differ and err, how can we make them our rule of judg∣ment?

Answ. I say again, They agree in as many things as we need them for, as a Rule of Judgment: And where they differ, it being in words of no such use, and moment, that hindereth not our being Ruled by them where they agree. The Kings Laws may be written in divers Languages for divers Countries of his Sub∣jects: And verbal differences may be no hinderance to their regulating use; no more than the King himself doth lose his authority, if his hair turn white.

Sect. VIII. Object. 2. But what then, must all sub∣scribe to, if not to all the Bible? Have you any other measure or test?

Answ. We must subscribe, That we believe all Gods Word to be true, and all the true Canon of Scripture to be his Word, and that we will faithfully endeavor to discern all the Canon: And we must expresly sub∣scribe to the Essentials of Christianity, of which before and after.

Sect. VIII. It was a considerable time before ma∣ny Churches received the Epistle of James, the 2d of Peter, that to the Hebrews, the Revelation, &c. And no doubt they were nevertheless true Christians: And if now any believe all the Essentials of Religion, and should doubt only whether the Canticles, or the Epistle to ••i••••mon, or the two last of John, or that of Jude, were Canonical, he might for all that be a true Chri∣stian, and more meet to be a Bishop, than Synesius was before he believed the Resurrection, or Neclar••us be∣fore he was baptized, &c.

Sect. IX. The Churches are not fully agreed to this day about the Canonical Books of Scripture; more than the Papists call some Books Canonical, which we call Apocryphal. And it is said that the Abassines, and Syrians have divers not only as Ecclesiastical, but as Canonical, which we have not, nor know not of: Though we have good cause to judge best of our own received number, (by the proof well produced by Bishop Consins, and many others) yet have we no cause to unchurch all Churches that differ from us.

Sect. X. No Church therefore ought to cast out all Ministers that doubt of some words in any Translation, or Copy, or of some Verse, Chapter, or Book, who hold the main, and all the necessary Doctrines. No such Test was imposed on the primitive Christians: And it's sad to hear the report that even the sound and humble Churches of Helvetia, should lately make it necessary to the Ministery, to subscribe to the antiquity of the Hebrew points; though it may be a true and useful As∣sertion.

CHAP. XVI.

The Catholick Church will never unite in the subscribing to any mens whole Commenta∣ries on the Bible.

§. I. THis is yet more evident than the former. 1. They do not at this day, nor ever did agree in any mens Commentary: They have great respect to the Commentaries of some of the Ancients, and others, but subscribe them not as infallible: Though the Trent Oath of Pope Pius, swear men not to expound the Scriptures otherwise than according to the agreeing Exposition of the Fathers; it is well known,

1. That they never told and proved to us, who are to be taken for Fathers, and who not.

2. It's known that few of them have written large Commentaries, and fewer on all the Bible, if any.

3. That they oft differ among themselves.

4. And the best have confessed their own Errors.

5. And more have been found erroneous by others, and are by us at this day.

6. Yea, they have cast out, and condemned one an∣other; as the Case of Nazianzene, Epiphanius, Chry∣sostom, Theophilus Alexand. Cyril, and Theodoret, and many more besides Origen sheweth.

6. The Papists ordinarily take liberty to differ from the Commentaries of divers of the most Renowned of the Fathers.

7. And the learnedst men of the Papists themselves do differ from one another.

8. And no General Council that pretend to be the Judge of thesense of the Scripture, durst ever yet ven∣ture to write a Commentary on it.

9. No nor any Pope; nor any by his appointment, or a Councils, is written by any other, and by them ap∣proved as infallible. By all which, and much more, it is evident, That subscribing wholly to any Commenta∣ry, will never unite the Churches of Christ.

Sect. II. And no wonder, when that, 1. God hath composed the Scripture of such various parts, as that all are not of the same nece••sity or intelligibility; but some are harder than the rest to be understood, and many hundred Texts are such, that a man that under∣stands them not, may be saved. 2. And Pastors as well as People, are of various degrees of understanding, and all imperfect, and know but in part.

Sect. III. Yet are good Commentaries of great use, as other teaching is; but not to be subscribed as the terms of the Unity or Liberty of the Churches.

Sect. IV. Nay, those particular Expositions which General Councils (the Pretenders to deciding judg∣ment) have made, are not to be subscribed as infal∣lible, as I have before proved by the quality of the men, and by their many Errors, and contradicting and condemning one another.

CHAP. XVII.

A Summary Recital of the true Terms of Concord, and some of the true Causes of Schism.

THE Sum of all that is said of Schism and Unity, is this.

§ I. Schism is an unlawful separating from one, or many Churches, or making Parties and Divisions in them, and is caused usually, either

1. By unskilful, proud Church-Tyrants, Dogmatists, or Superstitious Persons, by departing from Christs instituted terms of Concord, the Christian Purity and Simplicity, and denying Communion to those that unite not on their sinful or unnecessary self-devised terms, and obey not their ensnaring Canons or Wills; or malignantly forbidding what Christ hath commanded, and excommunicating and persecuting men for obeying him.

2. Or else by erroneous proud self-conceited persons, that will not unite and live in Communion upon Christs insti∣tuted terms, but feigning some Doctrine or Practice of their devising to be true, good and necessary, which is not; or something to be intolerably sinful that is good or law∣ful, do therefore cast off their Guides, and the Communion of the Church as unlawful, on pretence of choosing a better necessary way.

§ II. 2. The necessary means of Unity and Church Concord, are these.

1. That every Catechized understanding person, professing Repentance, Belief and Consent to the Bap∣tismal Covenant, and the Children of such dedicated by them to Christ be Baptized. And the Baptized ac∣counted

Christians having right to Christian Commu∣nion, till their Profession be validly disproved by an inconsistent Profession or Conversation; that is, by some Doctrine against the Essence of Christianity, or some scandalous wilful sin, with Impenitence after sufficient Admonition: And that no man be Excommunicated, that is not proved thus far to Excommunicate himself: And that the Catechized or Examined person be put upon no other profession of Belief, Consent and Pra∣ctice, as interpreting the Sacramental Covenant, but of the Articles of the Creed, the Lords Prayer and Deca∣logue, understood; and the general belief of, consent to, and practice of all that he discerneth to be the Word of God.

2. That in Church Cases and Religion,

I. The Magistrate have the onely publick judgment whom he shall countenance and maintain, or tolerate, and whom he shall punish, or not tolerate nor maintain: and never be the Executioner of the Clergies Sentence, without, or against his own Conscience and Judg∣ment.

II. That the Ordainers (being the senior Pastors, or a Bishop or President with other Pastors, which is to be left to the concurrent judgments of themselves, and the people) be the Judges of the fitness of the Ordained per∣son to be a Minister of Christ, and the said Pastors in their respective particular Churches, be the Key-bearers, or Judges, who is to be Baptized, and admitted to Com∣munion in the Church, and who not; and not constrain∣ed to Baptize, or to give or deny Communion there, by the judgment of others against their Consciences, (though in case of forfeiture, or just cause, they may be removed from that Church, or from the sacred Office.)

III. That the People of that Church be the private discerning Judges, who shall be their Pastors, to whose

conduct they will trust their Souls; if not so far as to be the first Electors, at least so far as to have a free consent∣ing or dissenting power; and they be not forced to trust their Souls with any man as a Pastor against their Con∣sciences: And that every man be the private discerning Judge of his own Duty to God and Man, and of his sin forbidden; and of his own secret Case, whether he be∣lieve in God and Christ, and purpose to obey him, or whether he be an Atheist, or Infidel, or secretly wicked, and so fit or unfit for Baptism and Communion; so that though he be not to be received without the judgment of the Pastors, yet he may exclude himself, if conscious of incapacity; and therefore that none be forced by corporal Penalties or Mulcts, to be Baptized, or to Com∣municate.

3. That the Christian Magistrate make three sorts of Laws, one for the approved and maintained Churches and Pastors; another for the Tolerated; and a third sort for the Intolerable.

I. And that a sufficient number of the ablest, soun∣dest, and worthiest Ministers, be made the publick, approved, maintained Preachers and Pastors. And where Parish Bounds are judged necessary, that all persons living in the Parish be constrained to contribute proportionably to maintain the Parish Ministers, and Temple, and Poor; and to hear publick Teaching, and to worship God, either in that or some other Approved or Tolerated Church, within their convenient reach or neighborhood.

II. And that the Tolerated Ministers (tryed and li∣censed) have protection and peace in the publick exer∣cise of their Ministery, though not Approbation and Maintenance.

III. But that the Intolerable be restrained by sutable restraints.

4. That the Approved and Maintained Ministers be

put to subscribe their Belief of, Consent to, and resolved practice or obedience of all the Sacred Canonical Scri∣ptures, so far as by diligent study they are able to under∣stand them; and more particularly of the Christian Religion summarily contained in the Sacramental Cove∣nant, and in the ancient Creeds received by the Univer∣sal Church, the Lords Prayer, and the Decalogue, as it is the Law of Christ, and expounded by him in the Holy Scriptures: And that they will be faithful to the King and Kingdom; and as Ministers will faithfully guide the Flocks in holy Doctrine, Worship, Discipline and Ex∣ample of Life, labouring to promote Truth, Holiness, Love, Peace and Justice, for the salvation of mens Souls, the edification of the Church, and the glorifying and pleasing of God our Creator, Redeemer and Sanctifier.

And that the said Maintained Ministers be tyed by the regulating Laws which determine only such circum∣stances as in genere are necessary to be agreed in for Uni∣formity, and common harmony: As of Time, Place, Pa∣rish Bounds, what Translation of Scripture to use, what Version of Psalms, what decent Habit, &c. not put to profess Approbation of all these, but required to use them, and censured if they do not.

5. That the Tolerated Ministers subscribe all the same things, except these last Regulating Laws for Cir∣cumstances of Order.

6. That either a Catalogue of Errors and Sins be drawn up in the Law which no Minister shall preach; or else it be left to the Judges to discern when any is proved to preach against any necessary Article of his subscribed Profession: And it is meet that the Cata∣logue prohibited to the Maintained Ministers, be larger than that prohibited to the Tolerated, some Errors being tolerable, which are not approvable. And it is not the first fault that should suspend or silence either of them, but obstinacy after a first and second admonition. Yea,

many lesser Errors must be punished only with congru∣ous Mulcts, or Rebukes, or after that with loss of Main∣tenance, that are not to be punished with Silen∣cing.

7. That no other Test, Profession, Covenant, Sub∣scription or Promise be required of any, as necessary to Ministery or Communion, which may become dividing Snares and Engines: But only that where Papal Tyran∣nies, or any other Usurpers, claim it dangerous to the Church and Kingdom, the Essentials of that Papacy or Usurpation be expresly renounced by all that will have Maintenance or Toleration; yet not on this pretence making every claim of Patriarchs, Archbishops, Bi∣shops, Councils, or Synods of Presbyters, which others think to be a Usurpation, to be so dangerous as the Pa∣pacy, and so the renunciation of them as necessary; be∣cause such existent persons claim not such Power, nor make such Laws, for deposing Kings, and murdering or exterminating Dissenters: which if they do, they must be expresly renounced: else the keeping out usurp∣ing practice is enough.

8. The Christian Magistrate must keep Peace among all, both the Approved and Tolerated, and not suffer any unpeaceable Preaching or Disputes; which tend to destroy Love, and Quietness; nor suffer railing Ca∣lumnies against each other, to be published or printed.

§ III. 1. Particular Churches and their Pastors should be so far Associated, as is necessary to their mu∣tual peace, concord and strength: And therefore should keep frequent Synods for Correspondency to these Ends; and by Messengers and Letters also keep up their Brotherly Concord.

2. But whether these Associations of single Chur∣ches should be headed by Diocesanes, Metropolitanes, Archbishops, Primates, Patriarchs, most think is a mat∣ter of meer humane Prudence.

3. But certainly the Magistrate must see, that nei∣ther the Synods, nor their Heads or Presidents tyran∣nize; 〈◊〉〈◊〉 instead of Assemblies for Concord, become an Aristocratical or Monarchical Church-Government; nor force not any to approve of them, or such humane Forms of Churches; much less that they infringe not the Rights and Liberties of the Churches formed by the institution of Christ and his Apostles.

§ IV. Yet more briefly, 1. Approving the be••••. 2. Tolerating the Tolerable. 3. Sacraments fre••, 〈◊〉〈◊〉 not forced. 4. The Intolerable restrained. 5. The test of Toleration being this, Whether such Tolerated Worship do more good or hurt in true impartial judgment. 6. Magistrates keeping all in peace] would heal us.

FINIS.

Notes

• * 1.1

  See all this fally proved in my Books against J••hnson, of the Visibility of our Church, espe∣cially in my last called [W••ich is the true Church.
• * 1.2

  Of this more before.
• * 1.3

  See my Last Book against Johnson of this.
• * 1.4

  See Sir Thomas Overbury's late Plea for Toleration, in An∣swer to Atax∣iae Obstaculum, Renouncing Unlimited To∣leration.