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CHAP. V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Regneh. In admitting, none that are godly, are to be put by, though of different opinions; but all Believers are to be received, yea, of all judgements.

WE have heard how the Word warrants all that are godly, that are fully satisfied of the way; and excludes all the wicked and scandalous in toto & tanto, that are not called of God, but none else. The weakest Believer that belongs to Christ, is to be received, Rom. 14.1. And our present assertion is this, That none who appear truly godly, are to be put by; (meerly for their opinion and judge∣ment;) we are not in admitting of members so much to minde their judgements and apprehensions, as their lives and conversations, viz. That they be holy and gracious; and that they be sound in the faith; that is, for fundamentals and essentials; such as are sanctified in Christ Jesus, 1 Cor. 1.2. Rom. 1.7. Phil. 1.1▪ 7. Col. 3.12. and 1 Thes. 5.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word doth not say, such sanctified ones that are o•• your judgement and form. For we shall prove by Scriptures and Reasons, That those (godly) though under different forms, and of different opinions, are to be received, and taken in; and that it is our sin to shut them ou••. This appears by Scriptures, Precepts, and Precedents.

First, this is commanded and commended to us, That every man walk as he is fully perswaded in his minde, Rom. 14.5. Now mark the meaning of that Text, (for indeed the whole Chapter treats on this subject,) there arose some dif∣ferences about opinions, but the Apostle presses and preaches

this, That diversity of opinions, for things indifferent or doubtful, ought not to make diversity in affections, or a breach in charity or unity among Brethren, when they do it out of conscience.

Now that I may unlock the meaning of the words, I must orderly proceed in the Chapter, which is very pregnant in proofs for this purpose, (and wherein you will have the point stated, proved, and ratified by abundance of Reasons. To the first Verse, Him that is weak in the faith, receive, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) assume to you, admit of, and make one with you, affectu charitatis, and put him into your bosoms, &c.) In the time of the Jews dispersed, most of the Churches consisted of Jews and Gentiles together; and so did this Church of Rome. Now the Jews would not be brought off from the observation of Ceremonies, and Levitical Laws, wherein they had been brought up, even from their cradles; looking upon them as ordinances of God; and therefore, although they entertained the Gospel, yet out of conscience, they held difference of days, and of meats; as necessary to be observed. Now the Gentiles were not for such Jewish observations, be∣ing perswaded of our Christian Liberty, purchased by the blood of Christ, from such ceremonies and trifles; and therefore they rejected them: And thence there arose hot contests and dissentions in the Church, almost irreconcileable; and as the Gentile thought the Jew profuse and superstitious; so the Jew thought the Gentile prophane and sacrilegious. Now in comes Paul to appease these differences, and to compose these commotions; he brings in his bucket (as Par sayes) to quench the flame, and undertakes as an umpire, to determine these differences, which arose about things in∣different: Wherefore he layes down rules in these his Hie∣raticks.

It is a general precept, and an undeniable duty, to receive such as are weak in the faith, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) although so weak (as one that is sick) and scarce able to stand on his legs; yea, such babes in Christ as cannot brook strong meats, that have sick and queasie stomacks, such receive with open arms; take them in unto you, and joyn them with you, and

entertain them as friends, and dear brethren; but not to doubtful disputations (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) not into ambigui∣ty, to quarrel or contend with him, and his opinions, though differing from yours, thereby to make him stagger, Rom. 4.20. Nor yet to judge him for his opinions, as Augustine sayes; nor to fill his head with intricate things, or curiosi∣ties, Rom. 14.1, 2. Gal. 6.1. 1 Thes. 5.14. But as in Vers. 2. One believes he may eat all things, and another, who is weak, eats (onely) herbs: Let not him that eateth, despise him that eateth not; nor him which eateth not, judge him which eat∣eth.

Now, though there was this great difference of opinion, here is a direction to their duty, one to another; that is, to preserve peace and love; and that this make no difference or distance, in affection or reception: Let not the strong, de∣spise the weak (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) i. e. To look on him as nothing, nullius praetii; or set him at naught, as not fit for your com∣pany: For the word is so, as to villifie, or nullifie a man. Now take heed here! for difference of opinions and practises in things indifferent, ought to be no demur or hinderance to the admission, or reception of any; neither ought there to be therefore the least battery, or breach to love and charity: But now to the question.

Quest. What are things indifferent which we may differ upon, and yet be all of one Body and Church?

Answ. Such things as are of a middle size and nature, and not absolute (Quod, id quod est per essentiam suam rela∣tum posterius est absoluto,) for absolutum est prius relativo secundum esse, & posterius relativo secundum dici;) nor yet necessary, these are called indifferent.

First, We say a thing is indifferent, when it is not abso∣lute; but yet in some degree good, but not so good, but it may be mended; and yet not so bad, but it might be worse: Such a thing, we say, is indifferent good. So a man (though he be not absolutely in health) nor yet very ill, but might be better, and might be worse;) such a one, we say, is pretty, or indifferent well: But I speak not in this species.

Secondly, Some things may be done, which are not ne∣cessary; such things are necessary which are commanded: But somethings are commanded to be done, and some∣things are forbidden to be done. Now such things are in∣different, which are neither commanded nor forbidden; and those things are doubtful, which are not expressed at all in the Word, but left darkly, or which meet with seem∣ing contradictions therein: Now for the first sort of doubt∣ful things, and things indifferent, they are called by the An∣tient, things in our power, and left to liberty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as lying either obscure and uncommanded, or in the midst, between commanded and forbidden. In Pauls time when he writ this Epistle, these trifling observations of dayes and meats, were mentioned as left indifferent, to be used or not used; as they conceived it tended most to the honor and praise of God, (which was the very end of their enchurch∣ing▪) we finde Paul circumcised, made vows, purified him∣self, and yet writes against them, as Gal. 4.10. Why so? why before Christs death, these Ceremonies were not then indifferent, but necessary, as commanded of God; but after Christs death (till the Gospel entered,) for a while after they were used (though but for a little time) as indifferent, Quia Christi adventu lex ceremonialis obligare desiit. Now such Ceremonies remained amongst the Jews, as yet (saith Parae∣us upon the place) in use; because Christian liberty was not openly up, and risen in their room: Now with Christs death and resurrection they lost their life, and gave up the ghost, Col. 2.14, 15. Quasi animam exhalarunt, and breath∣ed out their last; but as yet, they lay a while unburied and above ground, which ought to have a religious and so∣lemn sepulchre, and which they had soon after in that so∣lemn Church Assembly, Acts 15. Where, all such legal ritu∣al observations were seriously and solemnly laid in their grave; as being now (but dead Corps, and ready to stink and corrupt) and too heavy to be longer borne above ground; but before this their burial, they were used as indifferent. This Augustine declares in his 19. Ep. ad Hieron. as Paraeus observes, by an elegant similitude. A mans friend dies, he

doth not so soon as breath is out of his body, whilest his body is yet warm, take him by the heels and drag him to the grave; but he keeps him a while, (whilest he is yet sweet) and wraps him up with fair cloaths, and so with honor, in due time, accompanies him to his grave; and thereby he avoides scandal, suspition, and contention, which else might arise; by giving sufficient content to all, even to his best friends and mourners for him. So it is here, these Ceremonies were alive till Christ; they died with Christ: Now the Apostles did not presently drag them to the dunghil, and cast them out (ut faetida cadavera) whilest they were yet warm; no! but to avoid all scandal and doubt of their death; they shew (in the Acts) that they were dead, and to be buried, which was done in a decent, honorable maner, as Acts 15.10, 24. whilst they themselves accompanied them to the very grave. Now that is the rea∣son, (that Paul in this Chapter) for so long a time did al∣low liberty to them as things indifferent; but after they were buried, their indifferency ceased, and now they were absolutely forbidden: Before their burial (saith one) they were mortuae, dead; but now after their burial, they are mortiferae, deadly and dangerous: And now after this, if a man raises them up again, and rakes them out of the grave, and digs them up again, he endangers a many (by their unwholsom stench,) Et non esset pius funeris deductor, sed im∣pius sepulturae violator.

Hence you read the reason of Pauls writing to the Church of Galatia, Coloss, and others, against them now; and after this burial of them, he would not circumcise Titus, (though he did Timothy before) but preaches their funeral Sermon, and sayes, it is dangerous to keep them a∣bove ground any longer, Col. 2.20, 21. and Gal. 5.2, 4. tells them then, Christ would profit them nothing; and it would be to deny the effect of Christs death. We shall finde Paul opposed Peter, and that openly, Gal. 2.11. to his face, for urging these Ceremonies, and pressing the Gentiles to Ju∣daize.

But here in this Chapter the Apostle forbids the Gentiles

to judge the Jews for their liberty in these things which might be used, or not used (as yet) being things indifferent and left free which the Greeks call Adiaphora, which things are to be considered either as they are in themselves, and so they are said (quoad substantiam operis) to have an indifferency of doing, or omitting (as we said before;) or else as they are in the intention of that principle by which they are done, or o∣mitted; and in that sense no action is said to bee indifferent (taken with its circumstances) but it is said to bee good or evill (Prout ex mala vel bona intentione procedit) for as much as it flowes from a principle intending good or evill hereby.

But thus I have done with the direction and rules, and have opened the name and nature of things indifferent, and do now reach the reasons which the Apostle renders to ratifie his and, my assertion, of accepting and receiving such as differ in judgement from us in things indifferent. And first,

[reason 1] The first Reason, for God hath received him, therefore you are to receive him, and lovingly to take him in, for God hath received him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is (ut suus) as his owne, a mem∣ber of Christ, to grace, an adopted one, into his owne fa∣mily; how then darest thou deny him, or despise him, or not admit of him, or the like? for thus runs the Argument, whom God hath received into his Family, you ought not to despise or put by, but him that eateth (that is, is of this opinion) and him that eateth not (that is, is of that opinion) God hath re∣ceived, therefore you ought not to put him by (that is, be he of this opinion, or of that opinion) but to receive him, and ad∣mit of him, as one that belongs to the Lord. This Reason runs a pari statu utriusque partis coram Deo, from the common benefit of adoption which them of both opinions do equally partake of, and as if he should say, Such outward things as these, do neither justifie, nor unjustifie, commend, nor dis∣commend before God; they neither help to, nor hinder from the Kingdome of God, therefore they should neither helpe nor hinder any in the Church of God here below; For such whom the Father receives, the Son receives; and who are admitted in heaven, should be admitted in the earth; but all Saints of all opinions are admitted in heaven, and re∣ceived

of God, ergo, &c. God regards here (sayes one) no more the manner, time, or such like circumstances, then hee does the manner, time, or such like circumstances of eating, drinking, marrying, &c. being left to wisdome, and discretion for order, peace, and unities sake without ties. Now if thou seest one enlightened, and livened by the Spirit of God, thou seest enough, sayes Calvin in loc. Satis testimonii habes &c. where∣fore despise not, contemn not, refuse not, condemne not, one whom God hath received.

The second Reason or Argument is taken (a jure gentium) [reason 2] from common right or equity, which is, that every man hath the rule and ordering of his owne family, and none ought to be so polypragmatical, as to meddle with other mens servants, Who art thou that judgest another mans servant? here is an objurgatory Apostrophe. Who art thou? how darest thou do it? why, for he is the Lords own servant whom thou thus puttest by (for all his opi∣nion as before) the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a hired servant, or a day-labourer, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a houshold servant, one of the Lords owne Family, who alwayes is waiting upon the Lord his Ma∣ster in such services as are nearest his person, and in his presence. This makes the Apostle (then whom none was more full of the bowels of love, pitifull or tender) yet this makes him question with much indignation and heat, how you dare to deny them admission, who are the Lords servants, and that of his owne houshold, and the nighest to him in his Family; Besides the Argument, see the Amplification in verse 4. which shewes that thou art not to judge harshly of him, for he standeth or falleth to his owne Master; that is, whether he doth well or ill, pleases or displeases, it belongs to the Master (Stare vel e••∣dere, est recte vel secus agere) therefore prevent not the Lord•• judgement, who himselfe will take account of his servants, and that strictly, Mat. 18.23. Mat. 25.19.

Reason 3. For God is able to make him stand, Vers. 4. This [reason 3] Argument is taken a spe profectus from the possibility, and probability of their establishment in the faith, he shall stand, for God is able to make him; but if you say it is an unsound con∣clusion or an absurd collection to argue a posse ad esse (as the Pa∣pists doe in Transubstantiation) we answer, True, if we bee

not certaine of Gods will withall; but his will, with his power appears here, for God hath received him. Now if such a one be weake, and of a differing opinion from you, the Lord hath promised grace to him, whereby he shall stand, as well as you, and as firme in the true faith, and as fast in the truth, and by his power be preserved from falling, therefore receive such, for the Lord will engage, for him, as Hezekiah said, Lord undertake for me!

Reason 4. In Vers. 5. Let every man be fully perswaded in his [reason 4] own minde; this argument is gotten from the qualification of a member, and the nature of his qualification, which is the plerophory and full perswasion spoken of in Chap. 2. of this Book. One man (sayes the Apostle) is of this minde, and esteems this, and another man is of that minde, and esteeme that most; this is the case. Now the remedy is, Let every one walke, as he thinks best (reject neither) but he must be sure it be with a full perswasion in his owne minde, that he be full and clear in his owne sense and opinion; Quisquis suo sensu abundet: Not so to abound in ones owne sense, to give way to an unlimited liberty, but to a Christian-liberty limited by the Lawes of Christ, to be fully perswaded that it is on good grounds, and by good arguments flowing from the Word and Spirit together, Mark. 12.24.27. Joh. 16.8. 1 Thess. 2.13. and as Rom. 14.14. Isa. 8.20. A horse in a pasture hath liberty to run at ran∣dome, range, and friske, but not when his Rider is upon his backe, but then he is checked, and curbed, and kept in; so must our apprehensions and perswasions, therefore let every one look to his owne conscience, and not look what others hold or doe, but that what he holds he well grounded and warrant∣able in the word which the Scripture mentions in matters of faith, though not alwayes in matters of fact; who hath this plerophory and clear perswasion is to be received, whether his [reason 5] opinion be thus or thus in things indifferent.

Reason 5. Vers. 6.7. He that regardeth this, regardeth it to the Lord, and he that regards it not, regards it not to the Lord, &c. This argu∣ment runs ab intentione generale fidelium, or a bono fine utriusque partis, from the unity and brevity of the end, which the Saints of all opinions aime at, and which is one and the same, for all

aime at the honour and glory of God. Those of this opinion, and those of that have the same end, viz. to glorifie God, 1 Cor. 10.31. Col. 3.17. to give God praise, 1 Pet. 2.9. the summe of this then is to cease despising, denying, or rejecting such as aime at the same end with you, viz. the praise and glory of God, therefore receive them, though of a differing opinion from you. The Apostle hath it thus, Those that do all to the glory of God are to be received of you, but those of this opinion, and those of that opinion aime all at the glory and praise of God, ergo, &c. and this he proves; 1 Ab adjuncto in Vers. 6. 2. He proves it, V. 7. a toto ad partes thus, who wholy lives, and dyes to the Lord, doth eat, or not eat; do, or not do this, or that thing; use or not use this or that Christian liberty to the Lord; and ab illatis. V. 8. whether we live or dye, we are the Lords. Et a relatis we are the Lords servants, having necessary relation to him, wee are under his subjection and tuition; and by all this hee teaches us to receive them, as such who are the Lords, in the Lords service, and aiming at his honour and glory, being perswaded from the word, their opinion is to his praise; and then as one sayes, it is better to follow an erring conscience when it can∣not be (yet better) informed and corrected, then to doe against conscience; so that though they are such as cannot in conscience come up to, or unto our opinions in things indifferent, yet we must not dare to put them by, or (therefore) to deny them.

Reason 6. Vers. 10. Why dost thou judge thy brother, &c. This argument is taken (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad utramque partem) from the rela∣tion the one stands in unto the other; Art thou strong? the weak one is thy brother, &c. And so on the other side, though not by naturall generation, yet by supernatural regeneration: Have we not all one Father? Mal. 2.10. all alike borne of God? all a∣like beloved of God in one Christ Jesus? God is to Saints (of all opinions) one Father? without respect of persons or opinions? Now the true Church of Christ is a Kingdome of brethren; and it is an ill part for brethren to contend, despise, reject, or shut doors against one another. It was ABRAHAMS argument to Lot for peace, and our Spiritual JOSEPH, bids us not to fall out by the way, which yet we doe, and that for trifles too;

This is the new Commandement to love all Saints, Eph. 1.15. Joh. 13.35. and 15.12.17. 1 Joh. 4.21. not all Saints of such or such a judgement, but all Saints; being all one in the original love of God, all one in Christ, all one in the Covenant of grace, all one in one and the same Spirit, having all one and the same priviledges, joy and glory, therefore we should bee all one in our love and acceptance, knowing no distinction, but Saintship as Tichborn well notes, on Job. 13.35. Now it is our living too much in the flesh and forme (as wee shall shew by and by) which makes us mind so much such men, as are of our judgement above others, and to put a difference! This will be cause of pale countenance one day, that we should so fall out by the way, whilst we are all going home to the same Fathers house; O then! why do we fall out! are we not brethren? a brother must be received and welcomely admitted! censure him not, though he be not of thy judgement, for he hath as much right to the Ordinances of the Church, and to be a member of the Church of Christ, to suck of the same full breasts and priviledges (having the same Father and Mother, and elder-brother) as thou hast.

Reason 7. Vers. 10. &c. We shall all stand before the judge∣ment [reason 7] seat of Christ. This argument is drawn (a proprio jure Chri∣sti) from the day of judgement, being amplified from the person judging (who is Christ, Ast. 17.31. whose authority and right it is to judge, Joh. 5.22) and by the persons judged. ALL: the manner of their appearance (shall stand) whilst the Judge himselfe sits. The argument runs thus: They that shall stand before Christs judgement seat to be judged them∣selves, ought not as judges of their brethren to put any by (for their opinions) or to condemne them; you shall all stand before Christs TRIBVNAL to be judged your selves (all of you strong and weak; ) or else (a jure Christi) he proves they usurp Christs place, whose sole right it is to judge them for what they hold out of conscience (as Pareus rather thinks the Apostle here intends) and that they shall stand before Christ for this sawcinesse and pride over their brethren, which is easie to draw up into argument, mood and figure. The judgement seat by a figure (per metonymiam signi) and per metaphoram a ju∣diciis

civilibus, is taken for the judgements which passe from the Judge sitting in his Court. Now the consideration of this should induce us to our duty to our brethren (that differ from us) for we shal stand together before Christ at one and the same Bar, 2 Cor. 5.10.11. and shall the prisoner, that shall stand at the Bar for his life as guilty of a world of errors, leap up in∣to Christs (the Judges) seat? to condemne his brother? as for an error? and to keep him out of Christs Church? Oh! how will Diotrephes tremble at this his arrogance! pride! and impudence, then! that he durst shut the Church-door against his brethren? as 3 Joh. 9. For as Anselme in loc. sayes, Qui judicat fratrem tantum crimen elevationis incurrit, ut Christi Tribunal sibi videatur assumere, & ejus judicium praevenire; he pre-possesses Christs seat, and prevents Christs judgement, wherefore judge nothing before the time, 1 Cor. 4.5. this he makes a seventh Argument against this judge∣like power in receiving.

Reason 8. Vers. 13. This runs (a scandalo dato) from [reason 8] the offence given thereby, that is by censuring, condemning, or forbidding such Saints communion with you, who differ from you in opinion; this will be but a putting of a stumbling block in his way. Vers. 13. To hinder, and hurt him. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) As a stone which is laid for a poor weake feeble man to fall on; or at least to dash his foot against: for in regard of his weaknesse he wil easily stumble, if not fall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) There is an offence given by obstructing, or censuring, or judg∣ing of a (different) brother, but it is got up to a scandal (scan∣dalum gravius est offendiculo) when you do deny, put by, and not receive such a brother. Now what is a scandal? Tertullian sayes de vel andis virginibus, it is an example (non bonae rei, sed malae, edificans ad delictum) not of a good thing, but of an evill thing, which emboldens and heightens, and builds up into an open, (undeniable) sinne. At first it may bee but doubtfull whether it bee well or ill; but at last it lyes open to be a sinne; so is this your rejecting of the brethren, and not admitting them into the Church, because not of your judgement and opinion. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (clau∣dico) from the Etymology taken, signifies to make lame, and

limp, and halt like a Cripple, by causing some great fall, from whence I accept of it, and shall arrest with the Schoolmen this definition for mine (scandalum proprie est dictum vel factum minus rectum praebens aliis occasionem ruinae)▪ It is a word and worke not well performed, but producing and af∣fording occasion of falling to others. So is this a scandal to keep out my brother, and not to receive him as before, which may hinder and hurt him ever after, and occasion his falling. And although scandal is taken in general (pro aliquo impedimento) for any offence, and hinderance, or ob••x in the way that obstructs, bolts, or bars (as) out of doors, or hinders, yet in special I find this is the offence which gives a (differing) brother any occasion to fall away (whether such a brother does so or no) and this is a sinne so much forbidden in Scripture. Hence the Grammarians say, that scandalum is as the bridge in the trap, which when the Mouse once treads on, o•• touches, she is taken sure; and so is it to give a scandal to a brother (that is not of your opinion) it is to lay a trap in the way to take him, and destroy him.

Hence it is dangerous to despise (such differing) brethren, and not to receive them; for first, it is a scandal to them (sayes the Apostle) it discourages, discomforts, discon∣tents them, and occasions oftentimes them to fall, at least to limp▪ and halt, and grow worse and worse; and this I ac∣count one reason of so many Ranters and erronious ones now adayes, 1 Cor. 8.13. 1 Cor. 10. O sad! as we shall shew by and by, that some Church-fellowships are so fleshed and fat, that they will not abate an ace of their forme for a brothers sake, neither to bear with him in their formal kinde of Co∣venanting! subscribing! confessing! nor any thing else which is left (by Christ, doe what they can) to Christian liberty! But (scandalum) offence is either (activum dantis, vel passi∣vum sumentis) active, and so it is given, or passive, and ta∣ken. That which is given (I speak of)▪ is active and prag∣matical to offend; and thus in urging, pressing, shewing in∣discreetly, rashly, and unseasonably the practise of your opinion upon others, as urging the use of outward things left to liberty and indifferent. O! take heed of any of Christs

little ones Mat. 18.6. Now the Apostle presses this argu∣ment taken (a scandalo) many wayes! for first, I say it is an offence to this brother whom thou receivest not; and it is an occasion to his fall, therefore receive him. For it is a greater sinne, and a greater punishment remaines for such which cause others to offend and fall, then for such who do so offend and fall. So the Serpent was punished more then Eve, and Eve more then Adam, and Jezebel more then Ahab. (Peccare non tantum in se perditionis ha∣bet quantum quod reliqui ad peccandum inducuntur, Chrysost. Hom. 25 in Epist. ad Rom.

Secondly, It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed; O! what will the world say! what? are these Christs Disciples, that gurn, bite at, abuse, despise, refuse, and condemne one another thus! is this all their charity of weake ones to shut them out of doors! and besides, how dare you to offend one of them for whom Christ dyed? doe ye thinke they are of so little worth for whom Christ dyed? that you will not receive them? what do you make of his blood? what a scandal is this?

Further, the Apostle, to enforce this, findes out this scan∣dal to reach to Profession, Religion, the truth and Gospel its selfe. In Vers. 16. Let not your good be evil spoken of▪ or your Gospel liberty, and way of Christ be defamed, nor truth tradu∣ced, nor Doctrine, nor Discipline, nor the Kingdome of grace, (as Olevian sayes) be blasphemed! (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or evill spoken of, 1 Tim. 6.1. 1 Pet. 2.12. 1 Cor. 29.30. How eagerly did Mr. Prin, Bastwick and others take advantage to write and print all they could against this Gospel of Christ, for that the niceties and curiosities of some Church societies did ex∣clude, others (that were not of their judgement) though truly godly and holy! Therefore for the Gospels sake receive them, and have special regard (for by not admitting such, and judging hardly of them) you will open the mouths of Gods enemies against the truth, and give them advantages against the way, whereby with Bernard in Serm. Ezek. 38.17. the Church sustaines great damage, even by her own Children.

Reason 9. Runs from Vers. 14, 15, &c. I am perswaded

by the Lord Jesus Christ, nothing is unclean of it self, but to him that esteemeth it so, &c. from this Concession (that nothing of its selfe is unclean) comes out a correction. Vers. 15. Therefore condemn not thy brother for eating, because it is an erronious conscience that makes a thing unlawful: For all actions receive their qualifications according to the will of the Agents, and the will acts according to the object, a thing apprehended by reason; If thou judgest by thy light that to doe this is sinne, and yet thy will carries thee to it; why then it is unlawfull indeed, and thou sinnest to doe it; but if thou judgest it no sinne, it is lawfull according to thy light and conscience to bee (by will) carried thereto; therefore let thy light be Gods light, grounded on the word, and then be perswaded. It is miserable to doubt in things commanded, and to be commanded in things doubtful and indifferent, (praejudicium non est judicium sed vitium.) Things indifferent are lawful to him that esteems them so, and unlawfull to him that esteems, and is perswaded they are unlawfull; see Chap. 1. therefore let not one censure, condemne, cast by, or grieve the other, but receive each other in charity, and bowels of love, and each walk according to his judgement and perswasion, ch. 1.

Reason 10. Vers. 17. For the Kingdome of God is not meat [reason 10] and drinke, but righteousnesse, and peace, and joy in the Holy Ghost. This Argument is taken (a natura rerum mediarum) from the nature of things indifferent, and drawne up from the definition of the Kingdome of God; from the Thesis and Antithesis take this argument, in forme thus; for those things the Kingdome of God consists not of, we ought not so to contend; but meats & drinks, outward formes and Covenants, &c. the Kingdome of God con∣sists not of, &c. ergo, &c. contend not so for such indifferent things, as to judge, or not to admit, and receive a brother. The Kingdome of God consists not of things doubtful or indifferent, but absolute and necessary, Luke 17.20, 21. 1 Cor. 8.8. there∣fore none are to be shut or kept out of this Kingdome, for their judgement in things doubtful or indifferent. This Kingdome (sumitur pro regno gloriae) sometimes is taken for that of Glory, the Fathers, which is to come (ubi Deus erit omnia in omnibus) and by some (pro regno gratiae) (and so here) for the Church of Christ, the Kingdome of the Son, the state of grace here; but take which

you will, they are both of one kind, of one make, have one and the same matter, forme, and end; and neither of them consists in outward forms, or is in meat and drink, or the like, but both of them consist in righteousnes, peace & joy in the Holy Ghost, that is, the substantialia regni are one & the same; and such members as are fit for one, are fit for the other. These are Characters of such Citizens as are fit, whose Christianity, Religion, Profession, enchurch∣ment, &c. lyes not in meat and drinke, that is, in the outward formes, letters, and things left to liberty, whether to do, or not doe; but in righteousnesse inherent and infused, and also ex∣pressive and declared in faith and holinesse, and in their duties of obedience, and in peace, which follows justification, and unity one with another, which is unity of the Spirit, the Holy Ghost being the procreant cause of this peace and love, and joy, which issues and runs out of such a righte∣ousnesse and peace before spoken of: now those things are necessa∣ry, which the Kingdome of God consists of. Oh then! that differences should arise about such things as the Kingdome of God consists not of! but can as well bee without! as about Covenants! Confessions! and Subscriptions! and such things that are indifferent! or that are doubtful! as the subjects of baptisme, and whether dipped, or sprinkled, or such like, being left without positive warrant in the word. Oh then! learne, learne, to put a difference where the Lord puts a difference, as between things spiritual and things carnal! things of a middle nature, and things necessary, which the Kingdome of God, the Church of Christ cannot be without! And let us make no difference where the Lord would have none.

Reason 11, from Vers. 18. For he that in these things serves [reason 11] Christ, is acceptable to God, and approved of men. The Argument is thus: He that is the servant of Christ; is to be received, but he that is righteous, and beleeves, and obeyes the Gospel (whe∣ther he eats, or eats not, notwithstanding these formes) is the servant of Christ, therefore to be received.

Thus the argument is a genere: but from the effects, 1 Gods acceptation; 2 Mans approbation. He that is acceptable to God, is to be received: but he that serves Christ, beleeves in Christ, and obeyes the Gospel, in righteousnesse, peace, and joy of the

Ghost, though he be not of your opinion in things indifferent & doubtful, yet is acceptable to God, therefore to be received.

Further thus from the other effect, Hee that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tryed Professor, and a currant approved Christian amongst men, is to be received; but he that serves Christ (as before) in righteousnesse, peace and joy of the Holy Ghost, though he be not of your judgement, yet is a tryed approved Christian amongst men, ergo; loquitur de hominibus recte judicantibus, saith Pareus in loc. & Calvin.

But now! see! O, what arguments the Apostle brings to clear this point; yea with what big-bellied arguments (one in the belly of another) he urges them to receive Saints differ∣ing from them in judgement! being holy and peaceable, ac∣cepted of God, approved of men, Prov. 3.1, 2, 3. Act. 10.35. 1 Pet. 3.13. the Kingdome of God is not in words, but in power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Nazianzen.

Reason 12. from Vers. 19. Let us therefore follow after the things which make for peace, and wherewith to edifie one another. [reason 12] This reason lets out two arguments to receive (differing) bre∣thren; as

First, What agrees with the true peace and order of the Church is to be performed, but to receive such brethren as be∣fore, agrees with the true peace and order of Christs Church. This Peace is either Spiritual, or Ecclesiastical (so called) this latter (if true) is taken out of the former, and is content with the substance to finde faith, love, grace, holinesse in brethren, though they differ in forme, (and for this, see Dels way of peace, about pag. 120, 121. &c.) therefore Christ hath left his peace, (his) in the Church, but not as the world gives it, Joh. 16. the world can have no peace but with men of the same minde and judgement; but Christs peace, and Christs love is to all Saints alike, without respect of persons or opinions. This bond of peace and union is spiritual, Eph. 4.4, 5, 6. and so is this order in sym∣metry with the Rules of Christ, which (hath been proved) do require all Saints to bee admitted and received. Hence the Church is called the Lords house and family, which consists of old and young, great and small, high and low, &c: yet the difference of sexes, relations, sizes, statures, ages, estates, make

it neverthele••••e in order and peace, a family or house; So it is called his building, in which it is necessary there should bee matter to make it up of different forme and hew; and though there may be much difference amongst them that are the building, yet being orderly and fitly disposed, it hinders not the welfare of that building at all; therefore the Church is also cal∣led a Kingdome and Corporation, a City compact, &c. in Scriptures; and all to shew, that although there bee such as do differ, as it were, in Trades, Callings, complexions, places, im∣ployments, professions, ages, statures, yet being all subject to one Law and Law-giver, there is never the lesse peace and order: So a body, 1 Cor. 12 for although the members differ much, one bigger or lesser, and some gifted more then others, and more usefull then others, or more faire and formal in appearance then others, yet all serve to make one body; and this diffe∣rence is necessary thereunto, to make up a more orderly body. For as the unity, peace, welfare, and order of the body stands wel with a distinction, and difference of members, which doth not hinder, but help the unity, and order, and welfare of the body (and is better then if all the body were an eye to see, or an ear to hear, &c.) so doth the diversity of Church-members, with di∣versity of gifts, and graces, Rom. 13.6. help much to the order and edifying of the Church▪ which is his second Argument.

That which is for the Churches edification ought to be per∣formed: but to admit Saints of all opinions (differing onely in things indifferent) as before, is for the Churches edification, Eph. 4.29. 1 Thess. 5.11. as the least member is usefull to the body, and the meanest matter in the building usefull to the building▪ Now falsely constituted Churches that are of Antichrist (indeed) cannot stand without uniformity, but Christs-can, and be edified as a growing Temple, Eph. 2.21.

Reason 13. from Vers. 20, 21. Though all things are (in them∣selves) pure, (yet) it is evill for that man which eats with offence. [reason 13] It is not good to eat, nor drinke, nor any thing whereby thy brother stumbles, &c. So in 1 Cor. 6.12. and 10.23. all things are lawfull that are not expedient; by these the Apostle would teach us to abstaine from things (that in themselves are good, pure, clean, lawful) that are indifferent, for a brothers sake,

1 Cor. 8.13. the Apostle tells us thus much; as first, That all things of a middle nature may be waved (as Covenants, subscriptions, &c. Formes, and false Circumstances) Secondly, ra∣ther then cause a body to fall or stumble as before, they must be waved, and not be urged, which is the scope and drift of this Chapter, and of the eighth Chapter, and tenth Chapter of 1 Cor. Now it is the Church that hath power to deter∣mine the use of indifferent rites by the Word and Law of Christ, for the maintaining of good order and spiritual peace, and unity. Now Christian liberty consists as well in abstaining from, as in using of those things indifferent. Wee may use our Christian liberty (sayes Par) before them which know it; but before them which know it not, and are offended at it, out knowledge is sufficient, and our use is forbidden; there∣fore wisdome and discretion is earnestly to bee sought for from above, that you may know when, where, and how to use your liberty, to call for, or not to call for; use, or not use things indifferent; for when liberty (as Greg. Mag. Moral. 28. marks) Indiscrete tenetur, amittitur, cum discrete intermittitur, plus tenetur) is unwisely held, it is oftentimes lost, it is no longer a liberty, but oftentimes when it is wisely and prudentially intermitted, it is made the more a Christian liberty; now the excellency of it, is the use, or not use of it. The actions of Gospel-discipline, are such as are essential, as piety and power of Sanctity and Profession, or else such as are ordinate (& media) or helps appointed for the orderly performance of such a Worship and Discipline; so are all Ordinances, means of grace, and ad∣ministrations; now in these are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be considered, the things that are to bee done, and the manner of their doing; the first, are instituted of God, and revealed in his word; but the second sort concerning the manner of per∣forming them, as time, place, gesture, and such like circumstan∣ces, are left to liberty, as is best for the order, use and unity of the Church, 1 Cor. 14.40. 1 Cor. 11.24. Now those brethren that doe differ from you in things left to liberty, that have not po∣sit ve precept; the Apostle sayes, you must admit and receive, and ra••her abstaine from those things then (as to him) then ren∣der offence, or cause him to stumble; for though thou be∣vest

this or that may be, yet have thy faith to thy self. Vers. 22. and not for another.

Thus you have the scope of the whole Chapter to ratifie this undeniable assertion laid downe at first, for receiving of such as are weake, though differing in opinion; and this point lyes cleare in many other Scriptures besides, both Prophesies and Precepts, and practise of primitive Churches. You have it pr••phesied in Micah 4.5. This Chapter begins with the promised happinesse, and eminency of the Church of Christ foretold these latter dayes, and amongst other things, this is one Promise made, foretelling her eminency thereby, and her exceeding glory above the glory of former ages; for that all Nations shall come, that is not meant (sayes Gualter) All of all Nations, but many peoples of many languages, under many wayes, formes, orders, and dispensations, shall come in to the Church of Christ, Jew and Gentile, bond and free, of all sorts, and opinions, that are the Lords, under the reigne of Christ shall come in; though Jew and Gentile are at as much variance and distance for their different judgements one from another as may bee, yet they must be one in one. For there is but one Body of all beleevers (of all judgements) Eph. 4 4, 5, 6. in all ages, under all forms of all degrees and measures, of light and life, Eph. 2.15. Col. 3.15. having all the same faith (for quality) in the same Christ, and all live on Christ by faith (not by forme.) Thus all (of us) will walke every one in the name of his God, and we will walke (also) in the name of the Lord our God for ever and ever; Every one according to his light and measure obeying God constantly, and then saith the Lord, I will assemble her that halteth between God and Baal, 1 King. 18 (two opinions;) and make even her a remnant, and a Congregation, over whom I will reigne in Zion. Besides, Ezek. 36.37, 38. you have the richest blessings reserved for the last dayes, when Paradise shal be re∣stored, and the Church shall become the Lords Eden, in vers. 35. I will increase them, saith the Lord, with men like a flocke; how is that? i. e. thus, in a flocke (alluding to a shepherds flocke) there be old and young, Lambs and Ews, Isa. 40.11. of seve∣ral sorts, sizes, colours, complexions; yet all make but one flocke, and it is not the difference of the fleece, of the colour,

or outward appearance, or tone, or bleat, or going, or weaknesse, or leannesse, or raggednesse, that makes it none of the flocke, so long as it is a sheep still; as long as none of these diffe∣rences are such as make it no sheep. So the Church of Christ shall consist of Saints (though they differ in opinions, so long as those opinions cannot make them no Saints) that are un∣der variety of dispensations, administrations, forms, opinions, and severall measures of grace and spirit; And yet the Lords flocke, a holy flocke. Verse 38. all having one Master-Shepherd, serving one and the same God, as Zeph. 3.9. I will turne the peoples of all Nations to a pure language, i. e. of the Spirit, and then all (under all formes, orders, languages whatsoever, all) shall serve the Lord with one consent, all shall agree in one, and consent in that to serve the Lord, and to draw together with one shoulder; as the simile runs, from a yoake of Oxen drawing to∣gether; yea the Leopard, and the Kid, the Lion and the Lamb shall lye down together. See this also foretold by Zach. 2.11. Many Nations shall be joyned together, and Zach. 8.23. of all languages, shall take hold of him that is a Jew, saying, We will goe with you, for we have heard that God is with you: that is, Men enlightned that have found the Lord (as in verses before) and are united to him, they shall now enter into the Church of Christ, where the Lord is with them. Though they be of all Languages, Nations, habits, forms, and appearances, so they be but holy, and seekers and servants of the Lord as before, they must be received, though there be as large a difference (in things outward and formal) as between other Nations, and the Jews, yet they must be all one, and brought into one body. God will ga∣ther all his people into one, and every year he is hastning this designe, to bring all into one.

But for further proofes, see Phil. 3.15, 16. If any be of ano∣ther minde) what then? not put him by, no but walk with him; for God shall in time reveal it to him; Neverthelesse where∣unto we have already attained (and are all of one minde and judgement) let us (all) walke (together, as Phil. 1.27. and Phil. 2.1, 2.) by the same rule (of Christ) let us minde the same things (that is, of God, the honour and glory of God, the worship and service of God) thus much, to me, lyes under the Commission

Christ gave in Mat.. 28. Teaching them to observe all things that I have commanded you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to keep them charily, whatsoever commanded and commended to them in Discipline and Doctrine; now this was one in Mat. 19.14. to admit even of Infants in Christ, of such who are as weake, simple, innocent, and as unable, as little ones to speak or expresse themselves, &c. yet such are to be by Christs Disciples (Christs-Church) received, and admitted as well as others that are of a more manly, growne, and strong stature in Christ; for of such as these little ones (as well as of strong ones) consists the Kingdome of heaven.

Moreover, we might muster many Authors together to beare testimony to this truth; but besides what was said be∣fore, we shall finde the examples of all Churches in primitive times to take in all Saints, though of different opinions (if holy, and beleevers) in Corinth, Rome, Galatia, Antioch, &c. where were Jews, and Gentiles, circumcised and uncircum∣cised, and such as did exceedingly differ in opinions; thus Rom. 14. Gal. 2.11. and 5.1. and Act. 15.1, 2. and 1 Cor. 12, 13. for by one Spirit are we all baptized into one body, whether Jews or Gentiles, bond, or free; so after the Apostles dayes, as appears by Ecclesiastical Writers, all that were godly in Christ Jesus without respect of persons or opinions were received, their faith in Christ and love to all Saints was looked upon as necessary and enough (as Mr. Fox observes) till the hot contest between the Asians and the Romans about the observation of dayes, An. 157. and then in Antoninus Pius's reigne was Polycarpus faine to goe to Rome to Anicetus (then Bishop of Rome) and though they two differed in opinion, yet were they one in most sweet, kinde, and Christian communion, and both avoided the breach of unity or peace, sayes Euseb. Eccles. Hist. lib. 5. cap. 23, & Socrat. Schol. Hist. Ec. 5. cap. 21.) and as Irenaeus writes to Victor (as we shall heare by and by) the Church before this time received such as were of contrary opinions, and held contrary observations, and yet notwithstanding held fast the bond of love and unity. (Vide Par on Rom. 14 v. 6.) Afterwards in Comodus's dayes the poore Saints had a little breathing time, and respite from persecutions to take aire a little, and then arose (as is usual in the times of the Churches

peace and liberty) a loud difference amongst brethren about the observation of Easter day, and such trifling ceremonies, some (and those of the Western parts) as Mr. Del takes it in's way of peace, pag. 116, 117.) pretended the tradition of Paul and P••ter to observe it on one day (although indeed they had it from Hermes and Pius) and the Easterne Churches pretended the tradition of John to observe it another day: and about these trifles they had hot word-wars and skirmishes in discourses; but yet love continued, and unity and order in the Church, till Victor's time, a fiery (brand, or) Bishop of Rome; and hee rose high, and as hot as a Toast, to excommunicate all that were not of his judgement for Easter-day, after the (pretended) tradition of Paul. And the Asian Churches not yeelding to his opinion, he would cast out, and take none in, but those that did just jump with him in his opinion; hereupon those of his opinion went to him, and of the other, to the Churches of Asia. Now the difference growing great, even to the breach of unity, order, and all, and that about trifles, things not necessary; Irenaeus writes to Victor Bishop of Rome roundly, and tells him it was not so before: for among former Christians, & in the Churches then, they were all at peace, and in love amongst themselves, although there were variety of opinions, and observations, and till this time Christian liberty continued in use, and it remained fresh to use or not use things indifferent; but now began uniformity to be of force and in fashion, and to be all of one opinion a thing necessary, (and not before) and such as differed to be judg••d Schisma∣ticks, Hereticks, and the like. And now all alike have been in a flame, and the Saints of Asia (that could not be induced to them, or seduced by them of Rome) were to be cast out, and ex∣communicated by Victor; but then the word was brought forth to decide the difference: and those spiritual weapons▪ to win the Conquest Irenaeus uses (as before) and sayes thus further to Victor in his letter. The variance and difference about cere∣monies is not now new, nor strange in the Church of Christ, both about Easter day, and Fast dayes; and yet for all this diversity, they were in unity among themselves, which he proves, and brings abundance of examples for it, and instances in Telesphorus,

Pius, Anicetus, Soter, Eleutherius, and others, who neither tyed themselves nor others to an uniformity, or to be of their judge∣ment or opinion, but all were left to Christian freedome. And as Socrates lib. 5. cap. 19. sayes of the several sorts of fasting then used in several Churches, because none can bring any commande∣ment written of this matter, it is plaine (sayes he) it is left free to every mans minde and will, and none to be compelled by fear or necessity to doe this or that.

Thus we see in those dayes the Saints that differed in judgement and opinion were beloved, and received, and accepted as Saints, without respect to their opinions, till Victor's time, when Antichrist began to get a head, and to assinuate secular powers, &c. And ever since, O what sad differences have arose! (by the Devils subtilties, and Jesuitical sophistries) and what ranke seeds of division have been sowne to set Christians together by the ears, and that about nothing! empty sha∣dows, and puff-paste appearances! and all hereby to vilifie the Church of Christ, and true Saints, as if such could not bee Christs Disciples who differ so, seeing they should all love one another, Joh. 13. and not fall out, and jar as they doe. Doe not the enemies of the Gospel to this day, Papists, and others make sport of this, and make it an argument against us that wee are not Christs? O what a may-game they made (and doe yet) at the hot contestations between Calvin, and Luther in Germany? and betwixt the Lutherans and Calvinists? what fearful, detestable, unchristian combats are there yet? how unkind and cruelly hateful are the one to the other, and all about opinions? And in our dayes what a bone is cast in to make a quarrel between the Presbyterians and Independents? Independents and Anabaptists, &c? Now that which is worst, is, that they differ in affections as much (yea more) then in opi∣nions (which is a most miserable thing amongst them that are indeed godly) now this was not so from the first; for as we have heard before; so Augustine and Hierom differed in opi∣nion, but yet loved one another heartily, and did not at all disturb the Church thereby, but had high esteem one of ano∣ther for all that, as Peter had of Paul (who differed from him, and preached openly against him, Gal. 2.11.) yet, sayes

he, Our beloved brother Paul, 2 Pet. 3.15. And I remember, when the Donatists did urge Cyprian's opinion for rebapti∣zing, O, sayes Augustine for him, Hunc quasi nevum candidissi∣im pectoris cooperuit ubere charitatis, but he hath covered this faulty opinion of his most faire and candid breast, with the full bigs of charity; for he did hold fast to his brethren that differed from him, in all love and sweetnesse, and would not rend away from the Church, but maintained the unity of the Church (which was not of his minde) and kept continually the bond of peace! Oh! O then, that all brethren of all opinions would learne this lesson, and we should be glad to have communion with such kinde of Anabaptists! Donatists! Cypria∣nsts! or what opinion soever, so holy! But thus I have proved it to be the practise of primitive times to admit dif∣fering brethren, till Antichrist began to start up. And Melancthon sayes, (as Dell observes, pag. 120. in's way of peace) seeing we agree together in the chiefe Articles of faith, and Christian doctrine, wee must embrace each other (as bre∣thren) in unity and Christian love, order, and peace; and let not the difference of rites, or variety of Ceremonies, or diffe∣rence of opinions, dis-joyne our mindes and hearts from one ano∣ther; no, nor yet the difference of Ecclesiastical government (sayes Bucer) make us differ from one another: have we not all one Father? for shame let us love and live together as Saints. Besides all this Artillery to defend this truth, viz. That all Saints might be admitted, I might fortifie it further by other Reasons, which I shall omit them now (having been alreardy at large) unlesse taken in two or three considera∣tions; As

First, that all Saints are Sons and Daughters of light, and therefore have liberty to lay by what is dark to them; for as Psal. 39. ult. in the Lords light they see light, not in mans light; they cannot see with other mens eyes. Therefore they have a liberty of rejecting, or refusing whatsoever they find not agree∣able to the revealed minde of Christ; And whatsoever is asked of them, or accepted from them (as matter of faith) and they are required to obey, or yeeld submission to, they must, and will have Gods word to give it them, & the Gospel of Christ to

hold it out to them, or else they returne a blanke to it, or a negative answer, 1 Thess. 5.22. Col. 2.20, 21, 22▪ 1 Joh. 4.1, 2. Act. 17.11. Gal. 5.1. and will have none of it, that hath none of Christs Commands for it: wherefore it is with them as it was with the Beraeans; they search the Scriptures whether they can finde such things so or no. Children of day, they see where they goe; but them of darknesse doe not, Act. 17.23. 1 Joh. 2.11. they goe they know not whither, but at a venture doe as others doe; whilst the Saints of God walk wa∣rily, wisely, knowingly, &c. yea and armed with light too, Rom. 13.12. being round about swallowed up (as it were) in a clear truth, which they are able to defend and maintaine, ha∣ving put on the armor of light 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instruments, weapons of light too for defenc••. The word of God which conquers them they use to conquer others with, and in such cases as these are, (as to the Doctrine and Discipline of Christ) the Saints had need to be clear; for they shall meet with many adversaries, oppositions, enemies, hot, strong, sturdy, and lusty, and that will with full blows, and violent buffets, and argu∣ments use all means to assault, wound, and knock them down; therefore, I say, they had need to have the armour of light on, against the time they are to meet their storming, angry, raging adversaries, else they will soon yeeld and faint; there∣fore it is that nothing should be urged upon them which is darke to them. For as darknesse is caused by the absence of the Sun, so is darknesse in the minde, and upon mens spirits, when they finde not Christs (the Sunnes) light to shine in their hearts, and to give them the knowledge; and when they finde not in the Gospel, that forme, opinion, or practise, which o∣thers urge to them, and would presse upon them, then they are in the darke, which ought not to bee thrust upon any Saint, or Brother, that is to be received.

For first, wherein they are in the darke, they are disconso∣late; whilst those that live in the light walk in the day, and doe what is cleare to them out of the word of God, and doe it chearfully, freely, comfortably, and indeed confidently. And the conscience is cleared, and rejoyces in such practises as are ap∣proved by day-light, and are cleared in the understanding, and proved by the word of Christ. And

Secondly, darknesse hinders sight, tenebrae a tenend; and tenebra est visus impeditiva; and so doe such opinions and practises which are pressed upon us without the word of Christ (without the light) and not in the beams of the Sunne; those brethren cannot see other things (often-times) that are swallowed up in them. Who are more blinded (as to the most spiritual objects and discoveries) then your greatest formalists? that are most hot, high, stirring, pressing their owne formes, opinions, judgements, especially in things doubtful, and indifferent (and such things as are left indiffe∣rent (and such things as are left in the darke without the word;) O! how bitterly are they besotted & incensed against the more subtle! oriental! spiritual! and most splendent truths! (color omnibus unus) thus were the Pharisees, and so Isa. 29.10. and Joh. 9.39.

Thirdly, they know not how to walke when they are in the dark (est gressus prohibitiva) nor whether they are right or no; And

Fourthly, they walke in feare (for so much as they are in the darke, est timoris incussiva) and so they cannot but bee faint and fearfull of that opinion, practise, or forme, which they finde not in the word of God; And

Fifthly, (est casus inductiva) it is dangerous, and they are liable to fall then when they are forced or induced to do that which they see not warranted in the word, but left in the dark too: and who then would (as was said before) give a brother such occasion to stumble and fall?

Sixthly (est verecundi•• diminutiva) this night-opinion, or practise, or forme (whatsoever it be) which any are brought into, makes them (many times) too immodest tooth and naile (unguibus & dentibus) to fight for, and act for what the word warrants not. As the night that makes night-walkers too bold in immodest formes, and appearances and practises sutable thereto. So, O sad! some of your formalists you will finde have the Whores forehead! harlots-dresse, and are too bold! (as blind Bayard) and confident for such formes! opinions! practises! and wayes, which have none of Gods word to give life or light to them! and yet

how hot are some for Antichristian orders, and customes, which (were the light up, and did the Sunne shine in their Horizon) they would even blush to owne, and be ashamed to shew their heads for. Now all these (and many more) inconveniencies would be unavoidable consequences of such practises, as to presse our opinions or judgements upon any of the Saints, and upon such conditions to admit of them into Communion, which God forbid should be in our thoughts hereafter; For let us doe as we would be done by, and let every one walke (that is a childe of Light) in the light and liberty of his owne conscience; for better it is to follow even an erring conscience, when it cannot bee informed and cor∣rected, then to doe against conscience. But thus for the first Consideration.

Secondly, Consider what is the glory and beauty of Sion, (which shall be shortly) the joy of the whole earth? is it not variety in unity? and into unity? The Church mili∣tant is the image or figure of the Church triumphant, and all her Ordinances, Orders, Forms of Discipline and Doctrine are no more, (nor lesse) then a shadow of what is to come in the Jerusalem which is above, Gal. 4.26. wherefore the word Jerusalem in the Heb. is of the duall number, to teach us (as the Cabalists confesse) there is an heavenly, as well as earthly Jerusalem•• and the taking away of the letter jod out of J••rushalaim 2 Sam. 5 13. teaches the earthly Jerusalem is but the shadow, and the shadow vanishes away into the substance, which is that, that is above. Thus the Apostle in∣timates in Col. 2.17. speaking before of many Ordinances of Circumcision, Baptisme, Sabbath-dayes, &c. which are all (sayes he) but a shadow of things to come. Like as you shall see the image of the Sun in a plash of water, where it looks like the Sun, full of light, and very lively, as if the Sun were seated there. So Cant. 6.9. the Church here is said to bee the onely one, the choice one of her mother (i. e. the Jerusa∣lem above) that is, she looks so like her Mother, as the very picture of her. So her Ordinances are but shadows of what is to come. Baptisme whereby they are washed here (and in primitive times the Catechumeni and Adulti were wont

as soon as they were wash••d, to be clad with white robes) it is but a shadow of what is to come, Rev. 7.9.14. when the Saints shall be clad with white robes, washed in the blood of the Lamb. The word here enunciative, is but a shadow of what is to come (the body is Christ, saith the Apostle) he is the word essential, Jo. 1.1. the singing of Psalms Hymns, and spiritual Songs is but a shadow of that Hallelujah which i•• to come, which we shall all sing with one voice before the Throne and Lamb for ever, Rev. 1.9.1. and again Vers. 3. and again Vers. 4. and again Vers. 6. as never satisfied, and yet ever satisfied with singing it (Victoria Hallelujatica.) The Sabbath here is but a shadow of that which is to come. Christ is the body and substance of them all, he shall be the Temple of the New Jerusalem, that is, he shall be in the room, and stead of all Ordinances, Sacrifices, Worships, and services, viz. Christ, the substance of all. All the shadows are empty things, though caused by the substance in the light, yet the shadows are va∣riable (as the Sun turns) in ev••ry age, and shall grow lesse and lesse, shorter and shorter, as the Sun grows higher and higher, till they be swall••wed up in the substance, and are no more (as shadows) seen. In the interim where the shadow ends, the substance begin••. The shadow is the darke, or imperfect re∣presentation of the person, and hath some similitude thereof. The Church here is a representation, or similitude of that to come; that here is more in variety, that to come more in unity; for in that to come, Saints of all judgements, under all formes, in all ages, are members of one Church; and the more the Church here (now) looks like her that is to come, the greater is her beauty and glory; and the more her va∣riety is swallowed up in unity; the more she looks like the Jerusalem which is above, for all shall be one Rev. 7. from 1. to 10. of all Nations, kindreds, peoples, tongues, which no man could number; this is the work, the strange worke that God goes on so fast with, especially in these last Ages, and in these Nations, as Eph. 1.10. To gather together into one, all things both which are in heaven & which are on earth, even in Christ (the substance) (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to recapitulate, and bring up to one head, to collect (as in multiplication) all into one summe; All things

in one, all Saints, all Ordinances, all opinions, all forms, all excellencie••, to gather all into one. To reduce all to one head. For this Christ prayed so, Joh. 17.20, 2••. that all Saints (in all ages, of all opinions whatsoever) that beleeved, or should (for time to come) beleeve in him, might be all one, and then their glory would be great, Jo. 17.22. and they would be made the more perfect. Verse 23. O! we shall see every day more and more (as the gathered Churches are more & more refined and spiritualized) that they wil lesse presse the form, or pray for the opinions of such as are to be received and admitted, but wil make it enough to know that they are beleevers in the Lord Jesus and therefore ought to be one with them, be their opinions different from them in things doubtful and indifferent; and this Doctrine shall shortly be imbra∣ced without scruple or question; and then the Church shall be more glorious and beauteous in the sight of all. As the b••ams of the Sun which are here below are many, & various, and spread divers wayes, yet the higher and nigher to the Sun, they are the more united, and the more they are united in one, the more splendent, and glorious they are; So the Church growing upward to her full stature in Christ, the nigher she is (to this Sun) the more her multiplicity of forms, opinions, Saints, and all are made one in Christ, and the more glorious they must needs be; and besides the more sweet & per∣fect they are too; as variety and discord in musicke, make the sweetest concord, and most orderly and perfect period; but thus far for the second Consideration.

The third Consideration is from the rule of admission, which is a rule of Prudence, and Charity which are not membra dividentia) any degree of true faith in Christ is enough to take them in, upon Rom. 14.1. where we finde an absolute probability of a person converted by the power of grace, and called from darkn••sse to light, there wee are to take satisfaction, without a curious scrutiny (which some make) into their judgement in matters indifferent.

Mr. Calvin in Epist. Rom. 14.4. sayes, Semper bene sp••re∣mus de eo in quo cernimus aliquid Dei, &c. Let us alwayes thinke and hope well of that brother in whom we see the ••east tokens of grace, or any thing of God dwelling in him; ••t

is a great fault amongst many to exact an excellent height of grace, judgement, or the like; and to look for a Paul, or an Abraham presently; O no! for God accepteth and re∣ceiveth the least grace and growth in truth: And so must wee even him that is weake in the faith, Rom. 14.1. Now that rule which exacts other things, and requires more then is necessary, even to the weakest in the faith, excludes many times such as God includes, and hath (himselfe) received and accepted of; wherefore we must have great care of grieving any of the Saints, or putting any by for their opinions in things doubtful or indifferent; for to deny a truth (even a very truth) in things of a middle size, and left indifferent, does breed but a tolerable errour at the most; but to do it in points posi∣tively commanded and necessary (I confesse) is an intolerable error at the least; for stiffely to stand to an error in points necessary and fundamental, makes a man a Hereticke at the least, whilest the other can make him but a Schismaticke at the most.

But thus for the third Consideration; some more I might have added, but I hope I have said enough to wise men, and to all the true Churches of Christ in the world, to ratifie the truth asserted of brethren (dissenting in things indifferent.) Besides what Gamaliel said to the Councel, Act. 5.38, 39. Refraine from these men, let them alone, lest haply ye be found even to fight against God. Mr. John Goodwin hereon affirmes, it is wisdome not to oppresse any in Gods wayes, of Gods servants, and to attempt any thing against a way, which for all that we know is the way of God, may be found but a fond engagement, and a fighting even against God himselfe; so it is to shut out any for an opinion (he holds) which is left doubtful or indifferent in the Scripture, a great imprudence, if not impudence: And a zeale without knowledge, Rom. 10.2. Eccles 7.18. which is full of selfe-conceit. Now the Rule is a sound knowledge out of Gods word of the thing for which we are zealous, that it is right, and required in Gods word and Gospel, Gal. 4.18. and let it be (ad aequale) according to our knowledge, Duo sunt (sayes Anselme out of Augustin. Serm. 202. de temp.) in quibus temerarium judicium cavere debemus, cum incertum est quo animo quicquam factum est, vel cum incertum est qualis futurus sit qui

nunc vel bonus vel malus apparet. Rash judgement of any bro∣ther we must beware of in two things: First, when we know not with what a mind the thing is done; And then secondly, when we know not what the man may be that thus appeares good (at present) or bad to us; O then, therefore take heed how we judge, condemne, or keep out any beleever, be he of what opinion soever! But so far for Explication: To be briefe in Application.

Vse 1 Reproof: Are not they too to blame then, that stand too stifly upon Circumstances? and trifles? and forms? and [vse 1] such things as are left to liberty, and yet to impose a necessity upon them, is not this pestilent? and unsufferable? And yet, Oh how many unskilful builders in this age, that urge (and that strongly) an Vniformity, Vniformity! as the Bishops cryed out for a Conformity, without which (and they say true) their Churches cannot stand. O sad! how this mystery of iniquity works yet! when the Churches order, peace, and happinesse consists in unity of the Spirit, and not in the unity of the Forme, as of a Prelatical, Presbyterian forme, or Prelatick Independent Forme, or Anabaptistical Forme; O no! but in unanimity, not in uniformity! For all outward Formes (be they what they will, as Mr. Warr sayes, (in his Dispute betwixt Form and Power, a pretty Tract, pag. 33.) are part of those childish things which are to be done away, as Paul sayes; hence it is that even as childhood is done away, and ceases in a more excellent growth and glory, viz. in the state of man-hood and perfection; so shall all Formes of Discipline whatsoever; Wherefore it is wrong done to the Church of Christ to keep up a F••rme to hurt, or hinder our growth, or offend any of the Saints, or (as a dead Carcasse) when it stinks, not to suffer, it to be buried; so I say, to keep up any Forme as an engine of cruelty or persecution, or to make variance betwixt brethren. For who is so ready to crucifie Christ, as the Pharisee, or man of forme? who is so contentious, and quarrelsome at the ap∣proaches and appearances of Christ (in Spirit?) who is so cap∣tious at the truth shining in splendent spirituality? who is so ready to betray them? who sits so much at Councel against them? and all, lest if Christ (in the Spirit) should bee be∣leeved, their (Mosaical, Levitical) rites, and forms would fall

apace, and be of small repute, and not be received. So that, that Church-society, whose peace, love, order, and unity lyes al∣together in the Forme, I may safely say, is such a spiritual Aegypt as we read of in Rev. 11 8. which is full of dead carcasses, and where Christ is crucified (at this day.) For as Aegypt (which typified darknesse so) it is a place of darknesse, and at least a vaile to keep poor creatures under ignorance, and to hinder them, and hide from them the excellencies and discoveries of Christ in the Spirit. In this Aegypt are many Magicians and wise men, who imitate Moses and Aaron, and they take counsel against the servants of God, the spiritualized ones, and Saints of Christ, saying, Let us deal wisely with them, Exod. 1.10. lest they multiply and be more then we, &c. or let us deal subtlely against them, as Stephen sayes, the Greek renders it to keep them under us. So that they work against us more by policie, then by piety. As by putting strange names on the truth, to make it odious, as the Pharisees did on Christ in the flesh; sometimes calling him Samaritan, sometimes Wine-bibber and Glutton, sometimes one that works by Beelzebub, and Devil, some∣times the friend of sinners, &c. all this to render him odious, that they might have the more suffrage to make him suffer as a blasphemer and malefactor, and none to pity him; so subtilly do they disguise the true Gospel of Christ, the wayes of Christ, and spirituall truths, with new and strange names, calling them Errors, Heresies, Blasphemies, &c. and what not? And why? but that they may the more unanimously, and with the freer consent of the poore ignorant people (who know not what they do) crucifie Christ in the Spirit: such subtilties are in such societies, as we finde amongst the Presbyterians, and others counted Independents too, at this day. O how con∣fidently they accuse, condemne, and crucifie the Lord, and spit on his face! and lash him with their tongues in those truths, that they with wide-mouthed malice naucifie and scurri∣lize, and speake so unmercifully against! Besides, O, what severe Task-masters, are in this Aegypt! how the Ministers of it put poore men upon works, lay burthens on their con∣sciences, compell them to their opinions, and set them upon doing day and night, and presse them to it on paine of death, hell and all! but alas a day! poore Saints, they have not

where withall (in themselves) to doe any thing! but to build a Pithom and Rameses, Treasure-Cities▪ for Pharaoh the God of this world, to garrison against the appearances of Jesus Christ! Furthermore they in this Aegypt would confine Saints (Israel) to their land; to worship there, and to serve there, and then they could be content; if we would but keep within the bounds of Aegypt, and not goe from our own Parishes, Classes, Teachers, or the like!

And moreover, O what a trouble to them it is to see Gods Israel doth encrease and multiply, doe what they can, and how are they afraid! such a Church, I say, is but a Spiritual Aegypt, whose streets are full of dead carcasses! corrupt unsavoury, stinking, dead, uselesse, life-lesse and abominable Formes, which are not fit to be above ground in any place, but where our Lord is crucified. Now, I say, O, it is sad! where we yet meet with such hard Taskmasters, as would keep us in perpetual bondage, under their Formes, and Ordinances, and impose things upon us which wee are not able to beare. Seeing all Administrations and Formes must runne their race and fall: And we finde not that a Forme was created for a standing rule, but a temporary helpe to serve a turne, for an age, or so, wherein it is once usefull (and then veniente perfecto, evacuatur imperfectum.) For as every man will dye in time, when his radical moisture is spent, and yet he may be said to dye before his time, being anticipated in his course by intem∣perance, or miscarriage and mischance, and the like; so every Forme will fall in time, and naturally expire; and yet (as we say) may be cut off in the midst, and the fall of it hastened by the intemperance and miscarriages of such fondlings, as abuse it, and adore it: As the Brazen-serpent▪ was suddenly knocked downe when people began to give honour to it, and to Idolize it; for God is jealous of his honour, and rather then his glory shall be given to the Form, he will break it in peeces like a Potters vessel, and grinde it to powder to bee no more seen, nor set up againe (as he did the golden Calfe.) wherefore how dare wee doat upon any Form•• which must and shall passe away! wee read that Austin, An. 598. asked Gregory, how it came to passe there should be so many forms,

and such diversity of customes and ceremonies in severall Churches and Countries, seeing there was but one Faith all this while? why saith he, that you may choose out of all the best, and picked out things, out of all the Churches about here and there, whether in Rome, France, or else where, they being left to take which you best like, and approve of in conscience to practise, as most usefull and orderly. So that we are not to be tyed up to any one Forme, nor to have our consciences bound up to things left to liberty.

Now methinks the Church of Christ (which is his body too, and flesh (as I may say) now in his Saints, doth appear much parallel with Christs fleshly appearance upon earth; For Christ in his flesh (when he was here) and Christ in his Church (now here) to my judgement, are said both to be his body in a parallel Forme; For in this Church-forme every member, or Christian brother therein is (as it were) an em∣blem (representing Christ) in one stage or other of his life; some live in a crucified Christ, some in an exalted and glorified Jesus; some live in his life, some in his death; some are debased and abused; some are honoured and owned; some live in Christ after the flesh and forme, others live in Christ after the Spirit, and power. And in this forme or appearance (as it were in his flesh) Christ does and suffers, lives, and dyes, descends, and ascends into a higher glory, and the highest pitch of a Chri∣stian's life is Christ risen and sitting, at the right hand of God. In this forme hee silences the Doctors, whips out buyers and sellers too out of the Temple (turnes out mixed multitudes) teaches in the Synagogues (or Parishes) yea and works mi∣racles, and yet for all that the Pharisees (of the Synagogues) do slander him, and seek to crucifie him, as we said before; so that in a Forme he is capable of suffering too, espe∣cially when his people are inslaved by an inforced uniformity, for which Antichrist makes use of Secular powers. But God hath in all ages powred his Vnction (the Spirit) upon some of his choisest servants to oppose Vniformity enforced; and John Gerson, Chancellor of Paris a hundred years before Luthers time, layes about him hard, to beat down this Antichristian doctrine of Vniformity, or tying all to a Forme. For in his

Sermon before the King of France (pro pace & unione Graecorum) in his seventh Consideration, he sayes, Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith, and the Gospel of Christ; (and saith) he, were this well observed it would be the principal key to open a door of peace and love, and union among all dif∣ferent brethren, and Churches, and now between the Greeks and La∣tines who differ in many actions and forms, and rites, and rules. As for BAPTISME, the Latines say, I baptise thee; but the Greeks say, Let us this servant be baptized, &c. So for the SVPPER, the Latines will have leavened bread, the Greeks unleavened bread; but sayes he, Let every Province, and Church be at liber∣ty about in his owne sense, and use his owne order and forme. Our Fathers before the Flood lived and worshipped in one Form; after the Flood in another, before the Law in one, and under it in another, and after it, under the Baptist in another, un∣der the ministration of Christ in the flesh in another, under the Gospel in another; under the dispensations of the Spirit another way, &c. as Heb. 1, 1, 2. divers wayes, and in sundry manners.

Now all such Formes (as Gerson speaks of, and of such I speak) why they are left free to use or not use (as there is need of them) without tyes; wherefore no Forme should be so ur∣ged or pressed upon any brother or Saint, as to despise, judge, cast him out, or keep him off if he come not up to it, and under it (which is a yoke to him who is not free;) Now, wee must willingly lay them aside, rather then lay them on any as a burthen; for even Gods owne Ceremonies, Eph. 2.15. and Commandements were laid aside, and put by to make peace and unity, that there might not be any difference among brothers; no not between Jew and Gentile (so far off) but that they might be one. Much more must all our Formes (for of such I speake all this while, let none mistake me) they must much rather be throwne aside, then thrust on any Saint whatsoever. Fa∣mous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain (as Hollinshed in his Description of Brittaine, chap. 7 Anno 187. historifies) when the Gospel began to be preached freely, and Brittaine received the faith, and without any

impeachment, impediment, or Ceremonies at all; yet King Lucius sends to Eleutherius for some model, or forme of Church-government, who had this answer. That Christ hath left suffici∣ent order in the Scriptures for the government of his Church: you require, saith he, Our Forms and Laws; but our Laws are faulty, G••ds Laws are never so, take the Scriptures, and look you out a government there, and follow that. So that this was rare, even from a Bishop of Rome himselfe (being the fourteenth after Platina's Arithmeticke) but it seems in those dayes they were more modest then they were afterwards, when they haled in, and hoised up humane inventions, and would make men submit to them, or else censure them; yea I may say, then they are in these dayes, that doe even grate their teeth, and hate at their heart, such tender conscientious Saints as doe but doubt or question their injunctions and Precepts; and surely this were fitter for the Turkes, for it is among them, that a man must not question (no not on pain of death, and damnation) their general received Religion and Ceremonies, whereby they enjoy a (pace pudendo) peace which we may be ashamed of; but this it is, among men of form, they are afraid lest their Idols should be loathed when they are knowne. There is a great deal of Idolatry yet in England; as when your Formalists set up any forme, or thing, in the room of God, which is not God; that is done, sayes Mr. Perkins upon Gal. 5. three wayes:

[ 1] 1 When the God-head is ascribed to a meer creature, as it was said of Herod, The voice of God, and not of man.

[ 2] 2 When the property of the God-head is ascribed to the creature, or thing, or forme, Act. 12.22.

And thirdly, when the heart and affections are given up to [ 3] the creature, Col. 3.5. or Forms, when they make Idols of them. An Idol is taken two wayes:

1 A thing devised, a fiction, a humane forme or inven∣tion.

2 When we conceive of a Forme otherwise then it is; Thus many have their Idols up, in this age, which God will downe with to the dust in the next: Though they say, Oh, they are holy, spiritual! as Col. 2.20, 21, 22. what dif∣ference

is between the Papists worshipping God in images, and the Presbyters, and some others in their formes? which they adore so, and set up in the room of Christ, and his Spirit; is not this Idolatry? When Phaedra lay with Hippolytus, she protested that she embraced Theseus in him, whom hee so neerly resembled; but yet this freed her not from being an Adulteresse: so Papists say, they worship not the Image, but the person in it, not the Crucifix but Christ: so say others, we doe not so adore the circumstance, but the substance, the forme, but the thing; but alas! this does little quit them from the guilt of spiritual Adultery, viz. Idolatry. O then! they are in a high blame, and Articles of high Treason might bee compiled against them▪ that thus stiffely stand up for Vniformity of ne∣cessity; and such doe but let their nayles grow long to scratch the truth with. In every Forme there is weaknesse, and in some degree or other a tincture of the flesh, selfe Divi∣sion, &c. For the occasion of them is our darknesse, weaknesse, and imperfection. Now it is Gods designe to purge all forms from their dregs and filthinesse, for they are full; wherefore let not them under one forme judge or condemne them that are under another; for the wisdome which is contained in every one of these administrations is justified onely by her own children, and the refiners fire shall (shortly) have about with them all, and burne up all: in the mean time urge your forms upon none, for all must cease in time, though use∣ful for the time.

Vse. Exhort to two things. First, we must not cast off the present use of Forms (whilst they are in date) though wee [vse 2] must not Idolize them, adore them, urge, and force them on others. For as lace sets out the Garment, so do some Formes, Ceremonies, Orders, &c. adorne, and not obscure (if they be not abused, if they be not laid on too thick and many) the substance of Gods service. Now, I say, we must not in stead of paring the nailes (which indeed ought to be) be too covetous at first, and cut the fingers of the Church, or make her hands bleed; no, not although her nailes were too long, too strong, too ugly, blacke, and uncomely, Let all things be done in decency, and in order.

Secondly, All Saints we must receive and love, Eph. 1.15. that are in the faith with us Eph. 4.5. for all Saints be∣fore, under, and since the Law, Abraham, Moses, David, Apostles, Saints in all ages under all Formes, and Opi∣nions, and Measures (though never so much different) to this houre; yea and all that were, are, and are to come, live in one and the same (mystery of) faith, in one and the same Christ apprehended by faith; For as the Branches of the Vine though some are higher, and some lower, some bigger, and some lesser, &c. yet they all alike possesse of the same life, though some come one yeare, some another, yet they all (equally) live the life of the Vine, the little twig that came out but this yeare as well as the greatest Branch that came out many yeares agone, all live the same life of the Vine; so in faith there is unity and equality all (in all ages, of all opinions, and under all Formes yet, all) live the same life of Christ.

Now let us not stand at a distance about trifles, as upon shadowes, whilest wee live all in one Faith, one Christ; Wee know the lower the Sunne is, the longer the shadow is, but the higher it is, the shadow is the shorter: So it is here, the more wee have of (Christ) the Sunne, and the substance, the lesse wee see or minde the shadow, or the Circums••ance. And it is because men have the Sunne be∣hinde them, but let us keep the Sunne before us (with our faces toward▪ and full eyes on Jesus Christ) and then wee shall keepe the shadow behinde us, and walk as Children of light indeed. O then, deare friends! doe not stand so much upon a Circumstance, in receiving in the Brethren! for beleeve it, they are Carnal Churches of men (more then of Christ) that doe so much trouble themselves, and stumble others about outward things.

Hence it is that all must doe as they would have them to a tittle, or else they, shal presently be posted up for Hereticks or erroneous persons at the least; and many times men are crosse, and love to be singular, and to oppose others in their practise and opinions, though without any grounds

at all. As it is related of certaine Islanders neer China, who will salute by putting off their shooes, because they of China doe it by putting off their hats; so some out of crossenesse to others (that they love not) will differ from them, though they runne into grosse errours and great absurdities thereby, which are more ridiculous then religious. But let us not looke for shadowes in the room of the Sunne, or empty formes for the righteousnesse, peace, and joy in the Holy Ghost. Such as are sound in the faith wee must admit, for the worship of the Temple must be measured.

Hence it is that the Church must bee satisfied that they are Beleevers, and in the true faith of our Lord Jesus, whereof every member whom they admit, doe give in some evidences, or make some account, or other; whereby the Church rests satisfied.

Thus wee did in Dublin, the Confessions of faith (so called) made by some, lying much of this Forme which fol∣lowes, and is the same for matter and substance made by all.

An Account of Faith, as it was made and given in by word of Mouth, on the Eighth day of the Eighth Moneth, 1651. In a Publick Meeting-place at Dublin, upon his entrance into Church-fellowship there, By J. R. &c.

I Acknowledge and profess from my very heart, before the Lord, and you all here present, That I do believe there is but one God; who is omnipotent, omniscient, omni-pre∣sent, and an infinite and all-glorious Being; and distinguished into three subsistences, or (if that word offend) I will say into three personal proprieties and relations, according to his se∣veral operations and administrations; namely, of the Father, Son, and Holy Ghost. The Father is of himself; the Son proceedeth from the Father; and the Spirit from them both. And although the Saints cannot take hold of God, as God in∣comprehensible, and inapprehensible; yet they know him as a Father, as a Son, as a Spirit, dwelling in them; and so far as his several attributes makes him known to them.

First, Concerning the first Person (so called) of the Tri∣nity, or God the Father; that he is the great Creator and Governor of all things in Heaven and Earth; eternally distinct (as in himself) from all Creatures (as Creatures) in his ab∣solute Being, and absolute Well-Being. And that this God shall judge the World. But,

Secondly, Concerning the second in the Trinity, the Son, Jesus Christ, of whom Moses, the Prophets, and the Apostles wrote; and in whom all the Scriptures are, and shall be fulfilled: I believe him, as he is both God and Man, making a compleat Mediator; and as God equal to the Father, as Man of the tribe of Judah, the line of David, the seed of Abraham, and born of Mary, &c. And as both the onely Mediator between God and Man; And he was from everlasting (and yet) as

Man from the Womb, he was separated, called, appointed, and anointed most fully with all gifts and graces, necessary for all mankinde.

Concerning his Offices, That he is King, Priest, and Pro∣phet,

First, As the Prophet, he hath revealed his Fathers whole will, so far as is necessary to Salvation in his Word and Ordinances, and speaks it to his Church and Saints, by his Word and Spirit.

Secondly, As Priest being consecrated for us▪ he hath appeared to put away sin, and hath offered himself the sacri∣fice for the sins of the people, once for all; laying down his life for his sheep, and he hath absolutely abolished all legal and Ceremonial rites and shadows, and is now entred into the Holy of Holies, and sits at the right hand of glory, making intercession for us.

Thirdly, As King; in general all power is given him in Heaven and Earth, and he doth exercise his power, over men and Angels, good and bad, for the safety of his Saints, and destruction of his enemies, till he hath made them all his foot-stool.

In particular, that Christ is King over his Church, and shall reign on Earth spiritually, in the hearts of his Saints; and by his Word and Spirit, he gathers all his peoples together from Idolatry, Superstition, Darkness, &c. into his own Spiritual way of worship and holiness; and brings them to the Father, and by his Spirit he makes them a peculiar people, a royal Priesthood, a holy generation, and instructs and governs them by his Laws, prepared for his Church, and people.

Thirdly, Concerning the Spirit (the third of the Trinity) that he is sent by the Father and the Son to make application of the whole work of Redemption, to those whom the Father hath given to the Son, by his decree; and whom the Son hath brought to the Father, by his blood, according to the everlast∣ing Covenant, made between the Father, and the Son; which the Spirit carries on to us, as the Covenant of Free-grace, for our Salvation; By the operation of this holy Spirit in me.

This Grace was begun first by and through the Law which awakned me so, as that I saw I was lost, and undone for ever; and then by the Gospel, whereby Christ was revealed to me (and in me by his Spirit,) and his righteousness cleared up mine (But of this hereafter.)

This Spirit applyed Christ Jesus, (as far as I knew him) manifested to, and in me; by which, I was brought at length to close with Christ; and that so unfainedly, that I resolved to loose all before Christ.) So such are, First, by Christs righ∣teousness justified; Secondly, by his Spirit adopted sons; Thirdly, by his Grace sanctified and really changed to the piety and purity of Gods holy Image (gradually;) and Fourthly, Glorified and changed from misery to happiness; which begins in the inward sence of Gods soul-melting love to them in Christ; from whence, is the hope of glory, and assurance of salvation, joy, peace, and happiness within, &c.

Fifthly, Concerning the Scriptures in Old and New Testa∣ment, they are the Word of God, as they were writ and in∣dited by the holy Spirit; and that they are the standing rule left us, both for our knowledge and practise, doctrine, and Discipline, here below.

Sixthly, I believe, that by the first Adams disobedience we all fell, and that we are all by nature the children of wrath, dead in sins and trespasses; and that those who live and dye in their sins, cannot be saved, nor any without regeneration or new birth.

Seventhly, Concerning the Church of Christ, I know it is but one Body, Universal, and Catholick, and that is of all Saints, past, present, and to come, invisible and visible, yea, spiritual and formal: But this I also believe, that God hath left a rule in his Word for Particular Congregational Churches here upon Earth, as the visible, to make up his one intire and universal Body.

Eighthly, Now concerning Christs particular Churches, I believe as I have preached and proved such a Church to be a Fellowship called out of the world, and united to Christ, As Members to the head, and all one with another; according

to the Word, for the worship of God, and the edification one of another; and that such must be separate from false ways, worships, Antichristian superstitions, observancies, &c. and willingly joyn in Christian Communion, and Co∣venant, or resolution of cleaving close to the Lord in this his way, with purpose of heart, and by free confession of their Faith, and subjection to the Gospel; and therein espe∣cially, I believe, That the Ordinances of Christ are to be free∣ly and frequently dispenced; as preaching, praying, pro∣phecying one by one, Singing of Psalms, Hymns, and Spiri∣tual Songs, Sacraments, Censures, Offices, and Officers, and often and ordinary exercising of gifts.

And that there is a chusing of, and setting apart Officers by the whole Body, and that none doth orderly do the office of a Minister among them, but such; and besides (to omit many other things) and bring all up in this rear, I do really be∣lieve, that such orderly Churches, have priviledges royal, oracles, and seals, and precious promises of Gods love▪ presence, and protection, in a special m••nner, more then all the world besides: And although particular Churches be distinct and Independent Bodies, even as Cities compact. Temples, Houses, &c. yet all Churches must walk by the same rule, and have counsel and comfort, and help from one another, when need requires; as being all Members of one Body, of which Christ is the Head.

And to conclude, I am fully perswaded in my very soul, that at the day of judgement, when the dead shall arise, that I shall arise also, and shall rejoyce in Jesus Christ my Saviour and reign with him for ever, and sing Hallelujah for all Eter∣nity, in the Congregation of the first-born; where the Spirits of just men are made perfect.

And this is my Faith, fetched from my v••ry heart, and pre∣sented in the hearing of a heart-searching God, and all of you here present.

Thus after satisfaction is given to the Church of their sound faith, I finde no other thing necessary for this fifth Chapter; wherein I have been prolix, but I hope profitably.

Notes

• All Saints of all judgements to be admitted.
• 1. Proved by rules of Christ.
• Expos.
• Rom 14. ex∣pounded.
• Vers. 1.
• All believers admitted.
• ☞
• Par.
• Though out of conscience, they differ in judgement, opinions, and practises, about things indiffe∣rent.
• Vers. 2, 3.
• Expos.
• Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Qaest.
• Answ.
• Things ••nd••f∣ferent▪ what?
• 2. Things indifferent.
• Things doubt∣ful.
• Indifferent, not indifferent.
• Paraeus.
• When Cere∣monies, and such like in∣different things died, and gave up the ghost, and were buri∣ed.
• Augustine.
• Sim.
• ☜
• Dangerous to meddle wirh them now, after they are buri∣ed.
• Adi••phora con∣siderantur vel in ••e.
• Vel ratione principii sui.
• All this ratifies the point.
• God hath re∣ceived such.
• Expos.
• ☞
• Argument
• Calvin.
• Expos.
• Verse 4. They may see they are the Lords nighest family servants, for all they differ in opinion.
• God will esta∣blish them as well as the strongest to hold out.
• Christian li∣berty in things doubtful and indifferent.
• Sim.
• ☞
• Saints of all judgements answer the one and the same end of Church fellowship.
• Argument
• They serv•• one Lord.
• ☜
• ☜
• 6 Such b•• then alike.
• ☜
• All are one, ho••?
• ☞
• Day of judge∣ment.
• ☞
• Some usurp Christs throne and how?
• Pareus.
• ☜
• ☜
• Anselme.
• Much scandal arises else.
• Offence what?
• Sim.
• ☜
• Scandal wh••t?
• How this is a s••andal. Vide Pareus & Par in loc.
• Aquin. 22 43.1. Jerom in 15. Mat.
• 1 To brethren so d••spised. That occasi••ns them to fal off.
• Sim.
• ☞
• Sim.
• 1 This mak•• bre∣thren fall some••im••s f••w••y, Ranters and erroneous.
• ☞
• What kinde of scandal.
• 1 Scandal with reference to brethren.
• ☜
• ☜
• 2 A scandal with reference to Christ.
• 3 Scandal with reference to brethren, and the Go∣spel way its s••lfe.
• Olevian.
• Ambros. in loc. Vide Burtons Vindication p 44. Prin. 12.9. of 12 serious Questions.
• Bernard.
• All indifferent things lawful in themselves.
• What is sin in indifferent things.
• What is mi∣serable.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza.
• Kingdome of God consists not in outward things.
• But in things necessary.
• The Kingdom
• 1 Of glory.
• 2 Of grace.
• Both of one kinde.
• ☜
• Sad diffe••en∣ces about things unne∣cessary.
• For want of putting a right difference
• All Saints Christs ser∣vants.
• Pareus.
• Calvin.
• Nazianzen.
• Else disorders and strife in the Church, the body no•• rightly built up, it is for Churches peace.
• Not as the world hath peace.
• And for her order.
• As a Family.
• A building.
• A Kingdome. City.
• Psal. 122.
• Body.
• Difference ne∣cessary.
• ☜
• Things of a middle nature must be let a∣lone, rather then offend a brother.
• ☞
• Christian li∣berty to be kept.
• Par.
• Gregor.
• ☞
• ☞
• Abstain from pressing things indifferent.
• Proved further by Prophesie.
• Expos.
• Iew and Gen∣tile, bond and free.
• Gualther.
• One body all.
• Such as halt between two made one.
• One flock all.
• Expos.
• That serve one God.
• Expos.
• Expos.
• Sim.
• Expos.
• God is haste∣ning to bring AL into ONE.
• Precepts.
• Expos.
• Expos.
• Christ would have have his babes tenderly taken in.
• Practise of primitive Church.
• In Apostles dayes.
• After them in vol. 1. pag 72. Anno 157. Polycarpus An••cetus.
• Fox.
• Church ad∣mitted Saints of different opinions, and of different observations 157. and after. Irenaeus.

  Victor Bishop of Rome.
• Til ••an. 200▪ in Victor's d••yes, Bishop of Rome, he went about to cast out, and not take in them that ••if∣fered in opini∣on.
• Which Irenaeus writes against in a letter to him.
• Uniformity began an. 200. Th••n Saints judged Schis∣maticks, and Hereticks, and to be excom∣municated▪ that differed in opinion. Euseb. l. ••. c. 26.
• Not so till Victors time proved by Ire∣naeus.
• 1 Wh••t is not command∣ed, is left to the liberty, and light of Saints.
• ☜
• Ever since An∣tichrist climbed up to this, what diffe∣rence are there and breach of opinion, is breach of af∣fection.
• All should love.
• Aug. Vincentio Contra Donat. & Rogat de vi Co••rig. Epist. 48.
• A good lesson for Anabaptists especially them in Dub∣lin, & Waterford.
• Melancthon. Ali Saints, though diffe∣ring in opini∣on must be one in heart and love. Bucer.
• 1 Consid. Saints children of light.
• Expos.
• ☜
• In armour of light to defend truth.
• ☜
• Sim.
• When they are in the dark.
• 1 Disconsolat.
• 2 They can∣not see.
• 3 They can∣not walk in it well.
• 4 They are in fear of it.
• 5 Liable to fall from it, or else to fall in it which is worse.
• 6 Makes them too bold and fiery.
• Sim.
• As at this day we finde a∣mong Presby∣terians, and o∣thers, &c.
• The golden rule conscience
• 2 Consider. The beauty of Zion i•• all in one.
• The Church here looks like her above. Amama in Co∣r••nide.
• Here a shadow of what is to come here ••f••ter.
• Sim.
• Expos.
• So are all Or∣dinances.
• Baptisme.
• Word
• Singing.
• Sabbath.
• Christ is the substance or body of all.
• How a shadow here.
• What a sha∣dow is.
• ☞
• ☞
• Variety in uni∣ty.
• God is haste∣ning it.
• Expos.
• All Saint•• in all ages of all opinions, one: Christ prayed for it.

  It will be the Churches glo∣ry in every age more and more.
• And her beau∣ty.
• Sim.
• Nigher Christ, the more all is one, and her perfection.
• Sim.
• 3 Consider. the rule of ad∣mission, is pru∣dent and cha∣ritable. Vide Noyes Temple p 63.
• Where there is the least de∣gree of true grace and faith in Christ.
• Calvin.
• ☞
• Dangerous to oppose Saints of Christ. Oftentimes comes to fight against God.

  With a false zeal.
• Goodwin.
• And with a rash judge∣ment.
• Anselme.
• ☜
• Reproves such as put a neces∣sary use of such forms as are le•••• indiffe∣rent.
• ☜
• Form•• childish things.

  1 Cor. 13. Must all passe away.
• Man of fo••me most enemy 〈◊〉〈◊〉 Christ.
• Church of forme the Ae∣gypt in which Ch••ist is cru∣cifi••d.
• Expos.
• How it is an Aegyp••.
• They deale subtilly against the Sain••s.
• Stephen.
• By policy
• To make Christ in the spirit odious, and would keep him up onely in the for•• and let∣t••r.
• ☞
• Hard Task-ma∣sters.
• ☜
• Will not let Israel goe out from them.
• And are troub∣led that Israel multiples, and are afraid of it.
• ☜
• All forms must dye.
• Sim.
• Uuntimely death of forms when they are made Idols, is a warning to the formal▪ Anabaptists.
• ☜
• Austin.
• Christ in the form of his flesh, and in the form of his Church∣way, run paral∣lel, how.

  Christ crucifi∣ed, glorified▪ living, dying, in flesh and spirit.

  Christ risen▪
• ☞
• Gerson.
• Forms are not to be enforced, but left to li∣berty.
• ☜
• Gods forms laid aside for peace and union, much more must ours.
• ☞
• Like Turks, when forms must not be questioned.
• Many Profes∣sors Idolaters.
• Perkins.
• Act. 12.22. Forms Idols.
• Sim.
• Featly Serm. p. 491.
• Sim.
• The occasion of Form••
• 1 Not altoge∣ther to despise or throw by forms, for they are useful.
• 2 To receive all Saints that are in the same faith.
• Sim.
• Sim.
• Why men and Churches are so formal.
• Sim.
• All that are found in faith must be ad∣mitted, for all their judge∣ments in things indifferent.
• 1 Cor. 8.5, 6. Joh 8 17, 18, 19. 1 Iohn 5.5, 6, 7, 8, 9. Matth. 28.19, 20.
• Rom 1.19, 20.
• 1 The Father. Isa. 40.28. & 43.15. 1 Peter 4.19 Rom 3.14. 2 Chro. 20 6. Psalm 66.7.
• 2 The Son. Acts 10.42, 43. Isaiah 45.21, 22 1 Iohn 5 29. Isaiah 9.6, 7. 1 Tim. 2.5. 1 Iohn 4.2, 3. 2 Iohn 7.
• H••s Offices.

  1 Prophet. Mic••h 5.4. Malachi 3.1. Deut. 18.15. Acts 3.22, 2••. Isaiah 54.13.

  2 Priest. Hebr. 9.12, 14. & 10.3, 10. Ephes. 5.2. 1 Peter 1.24. Iohn 10.15. Col. 2.14, 15. Isaiah 53.12. Heb. 12.24.

  3 King. First, ••n gene∣ral. M••tth. 28.18. Psalm 2.6. Psalm 45.6. H••b. 8.8. Isaiah 9.6, 7. Rev. 2.26, 27. Secondly, In particular. Matth. 2.2. Luke 1.33, 74, 75. Luke 19.27. Phil. 2.9. Haggai 2.7. Heb. 12.27, 28. Isaiah 45.22. Micah 4.2, &c.
• 3 The Spirit. Iohn 16.13, 14. Eph. 1.13, 14. & 4.30. Zach. 9.11. Malachi 3.1. Heb. 10.29. & 13.20. & 8▪ 6.8, 9.
• Iohn 16.8, 9. Rom 8.2. Rom. 4.8.
• Iohn 15.26.
• R••m. 8.16▪ & 1.4.
• Gal. 5.22, 23. 1 John 5.7.
• 5 Scriptures. Psalm 147.19, 20. Iohn 5 39. 2 Cor. 1.13. Acts 26.22. 2 Tim. 3.16 2 Pet. 1.20, 21. Gal. 6.16.
• 6 Man. Eph. 2.1, 3. Iohn 3.3, 4. Acts 17.30, 31. Rom. 8.13.
• 7 The Church. Eph. 4.4. Invis••ble and Universal. 1 Cor. 12.27, 28
• 8 Churches visible and con∣gregational. 1 Cor. 12.20. Col. •• 19.
• Eph 2.21, 22. Matth. 28.20. Eph 4.29. 1 Thes. 5.11. Iohn 15.19. 2 Cor. 6.16, 17, 19. Revel. 18.4. Psal 110.3. Isai. 2 2, 4. 2 Cor. 8.5. Acts 11.23. Mal. 3.16. Iude 20. H••b 10.24, 25. Acts 6 3. & 14.23. Exo••. 20.24. 1 Kings 9.3. Isaiah ••.5, 6. & 25.6, 7, 8. Psal 132.13, 14, 15. Revel. 2.1. 2 Co••. 6.8. Cant. 4.16. & 6.2, 3. & 7.12. Isai. 33.17, 20. Psal. 122.3.
• Iohn 5.28. 1 Cor. 15.19. Acts 17 30, 31. 2 Tim. 2.18. Heb. 12.23.