Several sermons and discourses of William Dell Minister of the Gospel; sometimes attending both the generals in the army: and now Master of Gonvil and Caius Colledge in Cambridge. Heretofore published at several times, and on several occasions; and now gathered in one volumn, for the benefit of the faithful, and conviction of the world.

1. Practical Rule for Peace.

1. The true Church is to preserve it self distinct from the world: and is neither to mingle it self with the world, nor to suffer the world to mingle it self with it. For if the Church and the world, be mingled together in one Society, the same common Laws, will no more agree to them, who are of such different natures, princi∣ples and ends, then the same common Laws, will agree, to light and darkness, life and death, sin and righteousness, flesh and spirit.

For the true Church are a spiritual people, being born of god, and so they worship God in the Spirit, according to the law of the Spirit of life, that was in Christ, and is in them: but the carnal Church, is of the world, and only savours the world, and so will have a worldly Religion, Forms, Orders, Government, and all worldly as it self is. Now whilst these two are mingled toge∣ther, what peace can there be? for what fellowship hath righteous∣ness with unrighteousness, and light with darkness, and Christ with the Devil? And so what agreement have Believers with un∣believers, or the true Church with the world? Wherefore it is not the way of Peace, to mingle the Church and the world, but to separate them, and to keep them distinct; that those that are of one nature and spirit, may be of one communion among them∣selves: and this way of Peace God himself teacheth us by Paul, 2 Cor. 6. 17. saying Come out from among them my people, and be ye separate: for to separate the Church from the world in its commu∣nion of Saints, is the only way to preserve peace in both; seeing the Church will best agree with it self. and the world with it self.

The second Rule.

2. The Church being thus distinct from the world, is to be contended with its own power, for its own affairs; and is not to introduce, or entertain any power in it, that is not of it. Where∣fore, the true Church, being such a Kingdom as is not of this world, stands in need of no worldly power; and being a spi¦ritual and heavenly Kingdom, is only to have and exercise a spiritual and heavenly power; seeing this power alone, and by it self, is able to accomplish the whole good pleasure of God in the Church, and to work all the works in it, that God hath to do.

And so, it is strongly to be suspected, that those men, that dare not commit the success of their business to Christs power alone, but will call in secular power, over and above, to help them: I say, it is more then probable, that they have under∣neath some secular end, seeing Christs power alone is fully suffi∣cient to do all things that are necessary and profitable for his Kingdom.

Besides, this worldly power never works peace, but always di∣sturbances

in the Church, putting all things out of Gods way and method, into mans, and working mans will rather then Gods; yea, mans will against Gods; and it is wholly contrary to the very na∣ture of the Church; and how then can it agree with it in any thing?

If any shall reply, that worldly power doth well in the Church, because it keeps down many profane persons that would not be kept down by the word.

I answer; That so far as such profane ones are governed by worldly power, they are of the world, and not of the Church; and worldly power had better govern them in the world, its own proper sphear, then in the Church, which is beyond their line; especially seeing the Church hath power enough in it self, to govern those that are of it; and they that will not be governed willingly in the Church, as Christians, let them be governed against their wils, in the Commonwealth, as men. For the Government of the Church is over men, as Christians, as spiritual; but the govern¦ment of the state is over men, as men, as natural and carnal. The first of these governments belongs to Christ, and the latter to the Magistrate; And if the Magistrate be faithful in his Office and headship, there is no doubt to be made of Christs faithfulness in his. But now, if the Magistrate will not content himself with his own Kingdom and power, but will needs intrude on Christs al•••• and not reckoning it enough to govern men, a men by his world, power, will also by the same power, be tampering with the 〈◊〉〈◊〉 Church: this both renders him troublesome to the faithful, ••nd the faithful troublesome to him: Him troublesome to th•• faithful, in that he uses a power over them, that is neither sutable to them, nor their affairs; and them troublesome to him, because in Gods Kingdom, as they hear not the voice, so neither do they obey the command of a stranger▪

The Pope he arrogates both swords to himself, when neither belongs to him, and therefore in due time shall perish by both; and if the Magistrate shal assume to himself power of both ••ingdoms, Christs, and the Worlds, when of right but one belongs to him, to wit, the Worlds, and not Christs; it will be very dangerous, lest by encroaching on Christs Kingdom, he lose his own.

Let the Magistrate therefore use his power in the state, and let him suffer Christ to use his power in the Church, seeing his presence

is alwayes there; and then there will be quietness in both, but else in neither; seeing Christ will as assuredly trouble the Magistrates Kingdom, as the Magistrate trouble his.

The third Rule, is,

Not to bring or force men into the Church, against their wills. The Kingdoms of the world are unquiet, because many that are unwill∣ing, are under those Regiments; but Christs Kingdom is therefore quiet, because all the people in it are willing; and none of them are forced in, but all are perswaded in, as it is written, God perswade Japhet to dwell in the tents of Shem: That is, the Gentiles were to be per∣swaded, and not forced into the Church. And so Christ commanded his Disciples to go and teach all Nations, and not to offer them outward violence; and to perswade peace, but not to threaten or enforce it.

For such is the nature of the Church, that inward per∣swasion is required nowhere, more then here. For none may be compelled to the faith against their wils, and God will be loved with the whole heart; and also hypocrisy is a sin chiefly hated of God. Whereby it comes to pass, that the whole manner of go∣verning the Church must have this scope, that they that are per∣swaded, may be first called unto it, and after kept in it, upon the same account. And so, the more this manner shall be free from dominion, so much the more fit it is to govern, increase and con∣firm the Church. And this way onely was used as long as the Apo∣stles lived,

and those that succeeded them in the same Spirit; and that unquestionably for 300 years after: Yea, and when the Church come to be countenanced by worldly authority, yet this same free∣dom still was allowed; of which shall produce a few testimonies.

I read, that Constantine the Emperour would have no man en∣forced to be of one religion more then another.

Also the same Constantine, in his Epistle to his Subjects inha¦biting the East, saith,

Let no man be grievous one to another: but what every man thinketh BEST, that let him DO. For

such as are wise, ought thorowly to be perswaded, that they onely mean to live holily, as they should do, whom the Spirit of God moveth to take their delight and recreation in reading his holy will; And if others wilfully will go out of the way, cleaving to the Synagogues of false Doctrine, they may at their own perill. As for us, we have the worthy House or Congre∣gation of Gods verity, which he, according to his own good∣ness and nature, hath given us. And this also we wish to them, that with like participation and common consent, they may feel, with us, the same delectation of minde. And after, Let no man hurt, or be prejudiciall to his neighbour, in that wherein he thinketh himself to have done well. If by that which any man knoweth, or hath experience of, he thinketh he may profit his neighbour, let him do the same; if not, let him give over, and remit it till another time. For there is a great diversity between the willing and voluntary embracing of Religion, and that whereunto a man is forced and constrained.

I read also that Ethelbert King of Kent,

Being converted to the faith, ann. 586. after his conversion, innumerable others dayly did come in, and were converted to the faith of Christ, whom the King did especially embrace, but COMPELLED NONE; for so he had learned, THAT THE FAITH AND SERVICE OF CHRIST OUGHT TO BE VOLUNTARY, AND NOT COACTED.

The Church then, at first, consisted onely of the willing, and such as were perswaded unto it by the word, till Antichrist began to prevail, and then they fell from perswading to forcing; and they no longer went about to make men willing, by the word, but to get power from the Kings of the earth, to force them against their wils. And this main piece of the mystery of iniquity, was perfectly brought forth by Boniface the third, who was the first that used these words in the Church, Volumus, mandamus, statuimus, ac praecipimus, We will, we require, we appoint, we command: which is not the voice of the true Ministers of Christ, but the true voice of theeves and murderers. And from that time the peace of the Church decayed apace, when there were moe unwilling forced unto it, then willing perswaded. And true peace will never be restored to it again, till men shall abandon the power of force, and onely use the perswasion of the word, that the Church may con∣sist onely of a willing people.

The fourth Rule, is,

To make void the distinction of Clergy and Laity among Christi∣ans; For the Clergy or Ecclesiastical men have all along, under the reign of Antichrist, distinguished themselves from other Christians, whom they called the Laity; and have made up a distinct or several Kingdom among themselves; and separated themselves from the Lay in all things; and called themselves by the name of the Church; and reckoned other Christians but as common and un∣clean, in respect of themselves. Whereas in the true Church of Christ there are no distinctions, nor sects, nor difference of persons; no Clergy, or Laity; no Ecclesiastical, or Temporal; but they are all, as Peter describes them, 1 Pet. 2. 9. A chosen generation, a royall Priesthood, a holy Nation, a peculiar people, to shew forth the virtues of him that called them out of darkness into his marvelous light. And so all Christians, through the Baptisme of the Spirit, are made Priests alike unto God; and every one hath right and power alike, to speak the word; and so there is among them no Clergy or Laity, but the Ministers are such who are chosen by Christians, from among themselves, to speak the word to all, in the name and right of all; and they have no right nor authority at all to this of∣fice, but by the consent of the Church. And so Presbyters and Bishops, or (which is all one) Elders and Overseers in the Church, differ nothing from other Christians, but onely in the office of the word, which is committed to them by the Church; as an Alder∣man, or Common Councel man in the City differs nothing from the rest of the Citizens, but only in their Office, which they have not of themselves neither, but by the Cities choice; or as the Speaker in the House of Commons, differs nothing from the rest of the Commons, but only in his office which he hath also by the choice of the House; and thus, and no otherwise, doth a Minster differ from other Christians, as Paul saith, Let a man so esteem of us, as of the Ministers of Christ, and dispensers of the mysteries of God.

But Antichrist, he hath cast out the simplicity of Christian peo∣ple, and brought Sects into the Church, dividing it into Clergy and Laity; and this distinction, they have made visible by their garments, disguising their Clergy in their habit from other Christi∣ans, that they might appear holier then they, and of another order from them. And this distinction, hath proved a Seminary of im∣placable

discord, and heart-burning in the Church; For hereupon, the Clergy have prefer'd themselves above others Christians, and have exercised authority and coercive power and domination, and very tyranny over them, and have made themselves their Lords, and given them Laws, rules, forms, orders, after their own mindes, and agreeable to their own advantages, and would not so much as suffer them to judge, whether they were agreeable to the word of God or no; as if other Christians were their Subject, Slaves, Vassals, yea very dogs. And hence again, the Laity (as they called them) have envied and maligned them, and hated and opposed them, and as they could get power, have been subduing them, and have looked upon them, as men of a different sect and interest from themselves, whose prosperity, was their ruine, and whose power, was their in∣slaving: and all this was to the making void Christian brotherhood and communion. Wherefore the right Church, to preserve in it the peace of Christ, must admit of no such distinction of Laity and Clerg, but all Christians must equall•• ••••main it it, Kings, Priests, and Prophets unto God.

The fifth Rule is.

To keep equality in the Church, and that both between Christians and Churches: for this also is an excellent way to preserve peace.

1. To keep equality between Christians. For though according to our first, Nativity, whereby we are born of men, there is great inequality, some being born high, some low, some honourable, some mean, some Kings, some Subjects, &c. yet according to our new or second birth, whereby we are born of God, there is exact equality; for here are none better or worse, higher or lower, but all have the same faith, hope, love; the same God, Christ, Spirit, the same divine nature, the same precious promises; the same incorrup∣tible Crown, and inheritance of Saints in light. And therefore saith Paul, speaking of this true Church, There is neither Jew nor Greek▪ nor bond nor free, nor male, nor female, but all are one in Christ Jesus. Indeed in the world, and before men (I say again) there is distinction of persons, and inequality; but in Christs Kingdom, and before God, all Believers aae equal: and this equality pre∣serves peace. But when in this Kingdom, some will be advancing themselves above others, like Diotrephes, that would have the pre∣heminence; and some will be striving to sit at the right hand, and

some at the left, whilst they leave others to sit at the footstool; this is that which breeds difference among the very Disciples, who en∣vied Zebedees children for such a desire. And therefore Christ, to preserve peace, forbad Lordship in his Church, and commanded service, and tells them, that the nature of his Kingdom, is not to place men one over another, but one under another, and that the greatest must be the least; the greatest in the way of the spirit, must be the least in the way of the flesh.

2. As equality among Christians is to be kept for the preserving of peace, so also among Churches: For all Churches are equal, as well as all Christians; and there is no Church can set it self before, or above another; all being sisters of one Mother; beams, of one Sun; branches of one Vine; streams, of one Fountain; members, of one Body; branches of one golden Candlestick; and so all equal in all things. Wherefore there may, and ought to be a consociation of Churches, but no subordination, which makes void at once, both equality and unity. And so that Church, or those Churches that will set themselves above other Churches that are their equals; as the Classical above the Congregational, &c. they are the breakers of Christian peace and unity; and the unskilful vote of the As∣sembly for the subordination of Churches, was not a way to make peace, but to mar peace in the Church of God.

Moreover, no Church can be subjected to another, but Christ who is present in it, and is King and Lawgiver, is subjected too; which not true Church will either require or allow. For if the true Church will not subject the Word of God, which they have received, to any men or Angels, but will judge all by it, and will suffer none to judge it; much less will they subject Christ the Lord of all, to any other power or authority; for so they should dishonour and dis∣anul their Head. Where two or three are met in Christs name, Christ himself is among them, and the Head of them; and so they can submit to no body else, seeing Christ hath made no greater, nor surer promise of his presence, to any body then to them.

The sixth Rule, is,

To keep the Officers of the Church in subordination to the whole Church or community; and not to suffer them to get head over it: seeing the very nature of ruling the Church, is not Dominion, but Service. We reade, Act. 11. 2. that when Peter had preached in

the house of Cornelius, a Gentile or Heathen, the Church of the circumcision, to whom Peter was Minister, contended with him, that he went in to men uncircumcised, and did eate with them (for as yet they knew not that the Gentiles were to be called) And Peter was fain to give an account to them of the whole matter, and to shew them, that he was warned of God in a Vision, to do so, &c. And this was a sign, that Peter was a servant of the Church, and in subordination to it, and no Lord over it. And after, vers. 22. when the Church at Jerusalem heard, that the Grecians at Antioch had received the Gospel, they sent Barnabas to Antioch to for∣ward and perfect the Work. And also the Church at Antioch sent forth Paul and Barnabas, to the work of the Ministry in divers Towns and Countries. All which are an evident sign, that the Church was above the Officers, and not the Officers above the Church.

Now this also will preserve peace in the Church, to keep the Officers in their proper place, and to let them remain as servants in the Church, which Christ hath commanded; and not to let them grow up to be Lords and Masters, which Christ (knowing the evil and inconvenience thereof) hath forbidden. For if the Officers get above the Church, though they be never so good, they are master∣ful and troublesome; and though never so bad, yet will they get a party in the Church for themselves, and so work disturbance; but if the Church remain as it ought, above the Officers, it quits them when they grow evil and unruly, and chooses better in their stead, and so preserves union. Whereas fixed and unmoveable Officers, when they do degenerate, are the causes of all disturbances and con∣fusions, both in Church and State.

The seventh Rule, is,

For all true Christians and Congregations to take Christ alike for their Head, and not to set up visible heads, or Ring-leaders to themselves, of men; no not of the best men. For whilst some said, we are of Paul; others we of Apollos; others, we of Cephas; they were all in this matter carnal, and divided, both from Christ, and among themselves; whilst several, set up several heads, whom they especially owned, and after whom they were called. Whereas each that believed, by the Ministry of Paul, or Apollos, or Cephas, were through the same faith and spirit with them, as neer to

Christ as themselves were; and so were not to set up a fellow member, as a Head, to the division of the body. I say, each believer, and Communion of Saints hath Christ equally for their Head, and so ought not to set up, any outward or visible Head for them to joyn to; for this is to rend the body in pieces, and to work great division and distraction among the faithful.

And therefore I conceive it is a mistake among some brethren, to call the Congregations of Christ, by the names of men, though godly and eminent; and to say, Mr. such an ones Church, or Mr. such an ones Church; and so to put the Church under several Heads, which works distinction and division; whereas they should rather say, the Church of Christ, in such or such a place; it being, wherever it is, one Church, under one Head and Governor, Jesus Christ.

And therefore let us know, that it is part of the mystery of ini∣quity for the Church, or faithful, to have one or moe visible Heads to go to, not being contented with Christ alone. And though this hath been, and will be, the practice of the carnal Church: yet the spiritual Church and people, do only own, and have recourse to Christ, their true and spiritual Head. And so they all, living as one body, and members one of another, under one onely Head, live all in invincible peace and unity; whereas difference of outward Heads and Ringleaders, alwayes breeds difference and divisions a∣mong Christians.

The eighth Rule, is,

For the true Church, to keep out all error in Doctrine; seeing this breeds, not onely division, but confusion and ruine also in the Church. Wherefore the Congregations of Christ must be the more careful and watchful in this matter. When some false Apostles taught at Antioch, that, Except Christians were circumcised after the manner of Moses, they could not be saved; which was a most dangerous error against Christ, and the Gospel; the whole Church, first, at Antioch, and presently after, at Jerusalem, met together to keep it out: which accordingly, through God, they did. So that what ever Doctrines are evidently against the Word of truth, and Gospel of our salvation, the Church is to take care to keep them out, as it loves its own peace and unity.

Now if any say, By what means may the Church be able to keep out error?

I Answer, It may certainly keep out Error by these means.

1. Let the Church suffer none to teach among them, that are not themselves taught of God; though they have never so great natural parts, and never so much humane learning. For, when they are the Teachers that are taught of God, they will only teach the truth, which they have heard and learned from God: And the line of every mans teaching must extend no further. But when they teach, that are not so taught, they will in many things vary from the truth, as it is in Jesus; yea, and under a form of sound doctrine, will give forth an unsound and false sense, to the deceiving of many that are weak and simple; and so under pretence of Christ, will ut∣ter the voice of a stranger, and endanger the mis-leading of some sheep for a time.

2 Let the faithful examine every thing that is taught by the Word of God, and not receive doctrines upon trust, from their Teachers, who, through the reputation of their learning and holi∣ness, may easily lead them unawares into error. And therefore let the Church compare the present Doctrine, Preached and Printed, and generally received, with the Doctrine of the Prophets and Apostles, which without doubt is sure and certain, seeing those holy men of God, spake as they were moved by the Holy Spirit: And whatever Doctrine shall be found contrary to, or different from, that Doctrine, let them reject it as reprobate silver; seeing the Church is to be built upon no other foundation of Doctrine, then that of the Prophets and Apostles. And though, through Gods e∣special goodness, the Doctrine of the Gospel be again revived among us, at this present time, yet ought we not to sit down content with the present state of things; but to search and see if our present Doctrine do not yet err from the Primitive purity and brightness of the Gospel, and that in many considerable points; and whether some, or many corruptions do not yet remain among us, to be pur∣ged out, by the light and truth, of the Apostles Doctrine.

Wherefore to conclude this thing, let us know, that the Church cannot possibly keep out Error, longer then it precisely keeps it self to the bare and naked Word of God, and tries all Doctrines of their Teachers by it.

3. The Church, that it may be able to keep out Errors, must de∣sire of God, the Spirit which he hath promised; that this Spirit of Truth may lead them into the true and spiritual knowledge of the

word, and understanding of the minde of Christ. For no man can make any right Judgement of the word he hears or reads, without the teaching of the Spirit. And by this Anointing, as we shall be certainly taught, which is Truth: so also we shall discern which is Error, and that by so clear and true a light, that we shall not mistake. Wherefore Christians must take heed, that they do not think with carnal people, that the ability to judge of divine truths and humane and Antichristian errors, depends upon humane lear∣ning, Arts and Sciences; for thus it will come to pass, that they judging themselves unable to judge of matters of Religion, will wholly leave the judgement of them, to those whom they conceive after this manner learned: whereby they leave open a wide door through which the Teachers may bring in all sorts of Errors upon them. But Believers must know, that the gift of the Spirit onely, without all humane learning, is sufficient to teach us perfectly, which is Truth, and which Error; and to make us able, to judge of all doctrines of men and Angels; and that all humane learning in the world, without the Spirit, is not able to do this. And so a poor, plain, Country man, by the Spirit which he hath received, is better able to judge of Truth and Error, touching the things of God, then the greatest Philosopher, Scholar, or Doctor in the world, that is destitute of it.

4 Another notable means to keep Error out of the Church, is to restore in it, that most antient Gospel-Ordinance of Prophesying, which, how much soever, it have been out of use during the reign of Antichrist, yet is no other then the very commandment of the Lord, as Paul witnesseth, 1 Cor. 14. 31. where he saith, When the whole Church is met together, ye may all prophesie one by one, that all may learn, and all may be comforted; and adds vers 3••. If any man think himself to be a Prophet or spiritual, let him acknowledge, that the things I write unto you, are the commandments of the Lord Wherefore brethren labour that ye may prophesie. So that prophesying in the Church, is Gods own Commandment, as every Prophet and spiritual man must acknowledge.

Now this divine Ordinance of prophesying, is three wayes help¦ful, to keep out Error.

1. For first, When one man only speaks in the Church, and no man is suffered to speak besides him, as he is very subject to be puf¦fed up, and to conceit, that wisdom onely dwels with him; so he i••

more ready to vent the thoughts of his own heart, & to speak the Dreams and Visions of his own head. But when he knows the Word of God is not come to him only, but to others also, and that they have wisdom and spirit, to speak in the Church, as well as he, this will both keep down his pride, and make him careful what he speaks, when he knows, there are those present in the Congrega∣tion, that are able to reprove his darkness by light. And this pro∣phesying, is a strong bit and bridle in the jaws of Error, that it can∣not run that race in the Church, it doth desire.

2. When one man only speaks, and the doctrine he preaches proves to be erroneous, as it is ordinarily in the common Ministry of the Kingdom, it comes to pass, that Error is not onely preached, but also goes away uncontrouled, and no way is left for the re∣straining Error proportionable to that of propagating it; no body being permitted to speak, to keep the people from the poison of it. And thus whilst the liberty of publike speaking is permitted onely to one man in a Congregation, and to onesort of men in the King∣dom, any Error may suddenly be spread over the whole Kingdom (as we see by daily experience) without any sufficient and propor∣tionable remedy to prevent it.

But now, when the right or power of prophesying, is allowed to the whole Church, the Minister can no sooner vent any Error, but there is some believer, or other, whose heart God shall move, ready to convince it by the word of God: And so, Error is as soon discovered and detected, as it is published; and as soon destroyed, as it is detected; the word of God, though from a private Christian, be∣ing more mighty to destroy Error, then Error can be, to uphold it self against the word.

3. Prophesying is a most useful means to keep out Error, in this regard, because it gives the Church light, how to chuse faithful Teachers out of its own children, when it stands in need of any sup∣ply in this kinde. Seeing through the exercise of prophesying, the Church knows and discerns which of its members are most spiritual, and most clearly taught of God, in divine things: and who have re∣ceived the most excellent gifts from Christ; and so are most fit and able to hold forth the word of life, in most evidence and power of the Spirit, that so the Church may be supplied with Pastors of her own Sons, and not seek o••: after unknown persons; nor be constrai∣ned to use mercenary men, who have been brought up to preaching,

as their trade to live by; whereupon, but few of them, can be ex∣pected to be other then hirelings, who will make their Ministry serve their own advantage, and frame the Scripture to sound such doctrine, as may best serve their own turns.

And in these three regards the use of prophesying helps the Church to keep out Error.

Now if any shall object against this, That it may seem very rash and absurd, after an able, learned man hath spoken in the Church, for an unlearned Mechanick presenly to rise up and speak.

I return this answer; That the true people of God are all taught of God; and the true Church is a Kingdom of Prophets, through the anointing of the Spirit; and so, they, esteem not that, to be learning in the Church, which is from man, but onely that which is heard and learned from the Father; and so they neither reckon him that hath humane learning, to be learned here; nor him that is de∣stitute of it, to be ignorant. Yea farther, in this society, God will have him, who is most unlearned, according to humane literature, to speak, that the vertues of Christ may the more evidently appear in the Saints; and the knowledge of heavenly and divine truths, may not be attributed to gifts, parts, learning or studies, but onely to his Spirit, which can even in a moment, teach the ignorant, and make the simple, wise; and open the mouthes of babes and sucklings, yea and of the very dumb, to perfect his praise by. Whereas when a man of great parts and learning, speaks with wisdom and knowledge in the Church, this is commonly attributed to his wit and study, and so God loses all or most of his praise; but if a plain, ignorant man, shall speak spiritually and divinely, and hold forth the mystery of the Gospel in a clear light, then men must needs acknowledge God to be the Author, of such grace, and say, God is in him of a truth; and so, God is acknowledged the Author, of his own gi••ts, and he himself is admired in his Saints.

It will be again objected.

Yea but if every one have liberty to speak in the Church, will not this breed great confusion and disturbance?

I answer, no, not in the true Church, which are a people met in the name of Christ, and who have Christ himself present in the midst of them, and so every one demeans himself answera∣bly to the presence of Christ, that is, in the wisdom, meekness, and modesty of the Spirit. And there also every one speaks, not after

the rashness of his own brain, but according to the revelation of G••d, as it is written, If any thing be revealed to another, let the first hold his peace; So that no man is to speak here, but by Revela∣tion, or an inward teaching and discovery of God. And where men speak thus, as the true Church is to speak, there can be no confusion, but most excellent order and decency. Yea, God himself, who is not the Author of confusion, but of peace in all the Churches of the Saints, he hath appointed and commanded Prophesying, as the way of peace; and therefore do not thou dare to say, it is the way of confusion, seeing God knows better how to order the affairs of his own Church then thou doest.

Wherefore, seeing Prophesying, is Gods Ordinance in the Churh, for the peace of it; if any sort of men, shall, notwithstand∣ing what hath been said, still attribute to themselves a proper and incommunicable Ministry, or the onely power to speak in the Church; I shall but use the Apostles words to them, and so pass on from this thing; What? came the word of God onely unto you? and is it to come out onely from you? Nay, it is come to every be∣liever as well as to you; and it is also to come forth from all them, unto whom it is come; seeing they cannot but speak what they do believe.

5. The last means I shall name, whereby the true Church may keep errour out of it self, is, To exercise its power in judging Doctrines; as Paul commandeth, 1 Cor. 14. 29. Let the Prophets speak, two or three, and let the rest judge. If they that publish Doctrine, should also be judges of it, and the people be bound to subscribe to their judgement, error would not only, by this means, have opportunity to be vented, but would also be established and confirmed, without the least contradiction. But now God hath ap∣pointed it otherwise in the Church; for whoever speak there, the hearers are to judge of the truth of the Doctrine; and according∣ly are either to receive it, or reject it, having power to do either as they see occasion: and so errour cannot prevail in that Church where the faithfull have liberty to judge of all Doctrines, and do exercise that liberty. But where they, that publish Doctrine, are al∣so the judges of it, and the people are bound up to the Doctrine of the Teachers, and may not question or contradict it, there errour reigns, as in its proper Kingdom.

And thus, by these means, errour may certainly be kept out of

the Church, that the Church may live in truth and peace.

But here now a great question wil be moved, and that is this,

Whether the Magistrate hath not power to suppress errour by the sword; and whether the Church may not use this remedy against errour, as well as all those before named.

I answer; that many men of great eminency, have attributed such a power to the Magistrate; and have done him the honour, besides his throne in the world, to erect him a throne in Gods King∣dom, at the least equal to Christ; thinking that Religion would soon be lost, if he should not uphold it. And to make this good, they have produced many Scriptures of the Old Testament; which seem to arm the Magistrate against the authors and spreaders of errours.

But I desire the wise hearted to consider, whether as clear Scri∣ptures may not be produced out of the Old Testament, to prove, that temporal power in the world belongs to Ecclesiastical men, as that spiritual power in the Church belongs to worldly Magi∣strates. And to this purpose (because I would not be too large in this matter, now) I shall desire him, who hath a minde to be in∣structed, to reade and weigh the Reply of the French Prelates to the Lord Peters; which he may finde in Fox his Book of Martyrs, vol. 1 p. 467.

Wherefore, seeing the Scriptures of the old Testament, are every whit as strong, to give Ministers power in temporal matters, as Magistrates in spiritual; it is without all question, the only sure and safe way to determine this cause by the new Testament, or the doctrine of Christ, and the Apostles, by whom in these last dayes God hath spoken fully to the Church, and after whose doctrine there is no other word to be expected. And because herein I finde no such power given to the Civil Magistrate, to judge and deter∣mine in spiritual matters, therefore I conclude, he hath none.

Now if any shall say, This is a great wrong to the Magistrate, to thrust his power out of the Church, and to confine it to the world.

I answer, That to make the Church an Ecclesiastical Kingdom, standing in outward Laws, orders, authority, dignity, promotion go∣verment, all which are to be granted, established, and managed by state power, and yet to deny the Magistrates authority and influ¦ence into these things, which flow from his own power, and consist in it, and by it, this is to streighten and to wrong him indeed. But to declare the true Church to be a spiritual Kingdom as Christ

hath made it, and not at all of this world, but the very Kingdom of heaven upon earth, and thereupon to deny him power in it, is no more to prejudice the Magistrate, then to deny him power in heaven. Seeing the Sons Kingdom which is heaven on earth, is to be as free from worldly and humane power, as the Fathers Kingdom which is heaven in heaven: Christ being to be all, in all, in this, as God is to be all in all, in that.

And so to deny the Magistrate, that power which Christ never granted him, is no wrong to him at all; but to grant him; and gratifie him with such power, would be a great and intolerable wrong, to the truth and Church of Christ, as in many other things, so in this present matter, we are speaking of, as you may see, in the following particulars.

For the putting the power of the sword into the Magistrates hands, to suppress errour, is attended with these evils.

1. Hereby the Magistrate is made a Judge of Doctrines, and hath power given him▪ to pronounce which is truth, and which is errour, being yet no more infallible, yea everywhit as liable to erre, as the meanest of the people. And what Magistrate is there, that hath the power of the sword, but will uphold his own Religion and judge¦ment to be the truth, though never so false, and will sentence what ever is contrary thereunto, to be errour though never so true? and so the truth and word of God, which only is to judge all, and it self to be judged of none, by this means is made subject to the judge∣ment of vain man, and shall either be truth or errour, as he pleases to call it; and errour, when it pleaseth the Magistrate, shall be adorned, with the glorious title of truth; and shall have his authority to countenance and uphold it. And how great a prejudice, this hath been, and is to the truth, and how great an advantage to errour, it is very easie to judge.

Now if any shall say, that the Magistrate may not judge of do∣ctrine by himself, and use his sword accordingly, but he may take to him the councel and advice of godly and able Ministers, as now of the Assembly, and so may judge and punish, according to their judgement.

I answer; Is it fit, that the Magistrate in so great matters should be blinde folded himself, and see onely by other mens eyes?

Again, if the Magistrate judge, according to the judgement of ••he Ministers, and depending more on their knowledge then his

own, shall draw his sword against whomsoever they shall perswade him; What higher honour doth he attain to in all this, then to become their Executioner? Yea, if he punish amiss he may prove a very murderer. Pilate, in this case, may be a sea-mark to all the Magistrates in the world, who following the councel and judge∣ment of the High Priests, put the Son of God himself to death, as if he had been the son of perdition: Which, I say, may serve, for a sufficient warning, to the end of the world, to all Magistrates, that they confide not on the judgement of the Clergy, but that they be sure themselves, in what they do.

2. The putting power into the Magistrates hands, to suppress error by the sword, gives him full opportunity to destroy and slay the true children of God, if at any time he shall mistake, and judge them Heretikes. For what power men ignorantly allow a godly Magistrate, against true Heretikes: the same power, will all Magi∣strates arrogate to themselves, as their just due, against all those that differ from themselves in matters of Religion, though their judgement who so differ from them, be never so true. And thus the Magistrate, who is a most fallible Judge in these things, in stead of tares, may pluck up the wheat; and kill the faithful, in stead of Heretikes, at his own pleasure, till he have destroyed all the faithful in the land.

Wherefore, let all Christians take heed, how they favour the Magistrates with this power, to punish those, whom he judges Heretiks: for if he shall change his minde, as he easily may, seeing he is but a man, or if another shall succeed him, of another minde, that very Sword may be sheathed in their own bowels, which now they draw forth against other mens.

3. When the Magistrate assumes power to himself, to suppress error, this makes Ministers negligent in studying the Scriptures, the Magistrate doing that by force, which they ought to do by the word and so saves them their labour: For when once the Ministers, shall have so far interessed themselves in t••e Magistrate, as to pro¦cure him, to call for the Goaler and Executioner, against whomso¦ever shall oppose their Doctrine, they will then need no great pa••ns to study the word, that they may be able to convince the gainsayers, and perswade the rebellious, seeing the Magistrates sword, at all adventure, is to defend their Doctrine; and all the objections against it, either from reason or Scripture, the hangman is to answer. And

so the Pastors having their work, as they conceive, thus done for them, to their hands, do commonly betake themselves to ease and idleness, and to the prosecution and injoyment of worldly things, and grow careless, and negligent of the Scripture, and word of God, whereupon error steals in apace upon the Teachers themselves, whereby, by degrees they corrupt, and seduce very many. And thus whilst the Magistrate thinks to chase out error before him, one way, he lets it in behinde him seven wayes.

4. This takes men off, from the certain means to destroy errors, which is the word, and leads them to that, which can never destroy it, which is the sword of the Magistrate; and so the Devil here∣in hath a notable Stratagem; For he fears not all the Swords, and Halters, and Weapons, and Prisons in the world, to destroy error withall, but as securely contemns all these things, as Leviathan a Bulrush; and yet doth earnestly stir up the world, to use these things against him, and his errors as the only meanes to subdue him. Whereas the only thing he fears, is the word of God, which is that mighty power, than can binde the Devil, and destroy his Kingdom, and break down all his strong holds of errors and Heresie, and he is in no sort able to stand out against the power thereof. Where∣fore in his great cunning, he causes men to lay aside this, that is able to prevail against him, and to go to the sword of the Magistrate, which will do him no harm. And thus the sword of the Magi¦strate, presuming to lift it self up against Error, in stead of the word of God, is so far from destroying Error, that it upholds it; and strengthens Satans Kingdom, whilst it seems to destroy it.

By these things it appears, how great an Error and evil it is, for any to attribute to the Magistrate or for the Magistrate to as∣sume to himself, power to suppress Error by the sword.

If any shall yet demand, whether the Magistrate can do no∣thing at all, towards the suppressing of Errors?

I answer, This he may do; he may and ought, and if he be a godly man, he will countenance and encourage faithful Ministers (that are called of God, and anointed by the Spirit) to this work of the Gospel; and having done this he need not trouble himself any farther; for the word preached, will do all the rest. And let it not be doubted, but if the truth of God do enter the Lists against Error, it will be infinitely able to prevail of it self alone, without calling in any power, or borrowing any weapons from the world.

The ninth Rule, is.

By no means, to inforce Ʋniformity, in the outward orders and discipline of the Church. For such Ʋniformity, hath been in all ages, not only the hinderance, but the very break neck, of the Churches peace and unity.

Now because this is so vehemently and strongly urged by the un∣skilful builders of this age, I shall the more fully acquaint the Reader with the State of this business, from the very beginning of the Gospel; and show when this part of the mystery of iniquity, first invaded the Church of God.

Most manifest i•• is, that the Apostles and Disciples of Christ, were only intent about the Doctrine of Salvation, and so accordingly preached and pressed nothing but faith in Christ, and love to all the Saints; as being the only necessary things, which Christians were to regard; And for all outward Rites, and Ceremonies, and forms, wherein Christ had made them fr••e, they commanded them, to stand fast in that liberty. And so they gave no heed, nor regard, to the observation of dayes and times, neither bound the Church, to any Ceremonies or Rites, except those necessary things mentioned, Act. 15. to wit, things strangled, and blood, which was then ordained by the holy spirit, not without urgent and necessary cause. For when the murdering and blood of Infants, was commonly laid to the charge of Christians by the Heathens, they had no other Argument to help th••mselves, but their own Law, by which they were commanded to abstain from the blood of common Beasts, much more from the blood of innocent men. And therefore that Law seemeth to be given by the holy Spirit, and also for the same end, to be continued in the Church, so long as the cause thereof, that is the persecutions of the heathen Gen¦tiles continued. And besides these, we reade of no other Cere∣monies or Rites, which the Apostles greatly regarded, but left such things free, to the Liberty of Christians, every man to use therein his own discretion, for the using, or not using thereof. Whereupon, as concerning all the ceremonial observations of dayes, times, places, meats, drinks, vestures, and such others,

of all these things, neither was the diversity among men, greatly noted, nor any Ʋniformity greatly required. Thus Christian Liberty prevailed in the Church, and Christian men did not much struggle about indifferent things, till the Asians and Romans, began to dis-agree about Easter-day: to compose which controversy, Polycarpus, a godly Martyr, went to Rome (ann. 157. and in the reign of Antoninus Pius) to Anicetus, then Bishop there: and though these two, to wit, Polycarpus and Anicetus, differed in their judgements and opinions in this matter, yet they still retained Christian communion, and avoided all breach of peace. Afterwards, in the reign of Commodus, the Christians enjoying some respite from pesecution, began to contend again among themselves, about the ceremony of Easter; and neither yet did the difference prevail so far, as to break the bond of love and communion of bro¦therly life: though they of the West, pretending the tradition of Paul and Peter (which yet indeed was the tradition of Hermes and Pius, and not theirs) kept one day; and they of Asia, pretend∣ing the tradition of John, kept another. After this, Victor, Bishop of Rome, rose up a great stickler in the controversy of Easter, and would needs have excommunicated the Churches of Asia for not yielding to his judgement; to whom Iraeneus writing, touching the diversity of outward things, used by the Primitive Christians, hath these words,

Notwithstanding the variety of ceremonies among the former Christians, they all kept peace among them∣selves; and we (saith he) still retain it; and the difference of our fasting,

commends the unity of our faith. And thus the Doctrine of Christian liberty remained sound and entire, till this Ʋictors time, which was ann. 200. And he earnestly endea∣voured to draw, or rather inforce, the Churches of Asia to his opinion. And then began the Ʋniformity of keeping that Feast to be first required, as a thing necessary; and all they to be accounted as Heretickes and Schismatikes, who dissented from the judgement of the Bishop of Rome.

Now against this judgement of Victor, Polycrates and many other Bishops and brethren of Asia, declared; and the matter had burst out into a great flame, had not some godly men of those times, brought forth the word of God to quench it. Among whom Iraeneus, as Eusebius relates, speaks to this effect,

That the variety and difference of ceremonies, is no strange matter in the Church

of Christ, when as this variety is not onely in the day of Easter, but also in the manner of fasting, and in divers other usages among the Christians. For some fast one, some two dayes, some more; and others counting 40. hours both day and night, reckon that for their full fast day. And this so divers fashion of fasting in the Church, began not in our time, but in theirs who lived before us. And yet notwithstanding they, with all this diversity, were in unity amongst themselves; and so be we: Neither doth this difference of ceremonies any thing hinder, but rather com∣mend the agreement of our faith.

And he bringeth forth the examples of the Fathers, of Tele∣sphorus, Pius, Anicetus, Soter, Eleutherius, and such others, who neither observed the same usage themselves, nor prescribed it to others; and yet notwithstanding kept Christian charity with such as came to communicate with them, though not observing the same form of things, which they observed; as well appeared by Poly∣carpus and Anicetus; who although they agreed not in one uni∣form custom of rites, Communionem tamen inter se habuerunt, yet had communion with one another. And thus Iraeneus, in his practice answering his name, perswaded the peace of the Church, notwithstanding diversity of forms and rites: And so Christian liberty was still preserved in the Church, against the tyranny of Ʋ∣niformity, till the Nicene Councel.

And farther, Socrates, the Writer of the Ecclesiastical History, who lived after the dayes of Theodosius, speaking of the fasting before Easter, saith,

The Christians that dwell at Rome, fast three weeks continually before Easter, besides the Sabbath, and the Sunday:

but those that dwell in Illyria, and all Greece, and Alexandria, fast six weekes before Easter. And speaking of the severall sorts of fasting in severall Churches, saith,

And be∣cause no can bring forth any Commandment written of this matter, it is plain, that the Apostles left this fast free to every mans minde and will, that no man might be compelled by fear and necessity, to do that which is good.

And in the same Chapter, he relates many several forms and usages in several Christian Churches, and concludes that mat∣ter, thus;

But, saith he, to commit to writing all the rites of

Churches that are used in each City and Country, as it would be very troublesome,

so hardly could it be done.

And yet further; I finde that Austin, who was sent into Eng∣land by Pope Gregory, ann. 598. among other questions to the Pope, propounds this as one:

That seeing there is but one faith, how it should happen, that the customes and ceremonies of Churches should be so divers?

And Gregory returns this answer,

The custom of the Church of Rome, what it is, you know; wherein you have been brought up from your youth: but rather it pleaseth me better, that whether it be in the Church of Rome, or in any French Church, where ye finde any thing that seemeth better, to the service and pleasing of God, that ye choose the same, and so infer and bring into the English Church (which is yet new in the faith) the best and pickedst things, chosen out of many Churches. For things are not to be beloved for the place sake, but the place is to be beloved for the things that be good. Wherefore such things as be good, godly and religious, those choose out of all Churches, and induce to your people, that they may take root in the minds of English men.

So that yet you see, the Church was not enslaved by any enforced Ʋniformity, but kept its own Christian freedom, till Antichrist grew up to more heighth, and got the secular power of Princes, to do what he listed in the Church; and then he, and his Clergy, made laws of all that seemed good in their own eyes, and enforced men to them, against their wills. And thus he reigned for many hundred yeers together, till the determinate time of the Apostacy began to be fulfilled; and then God poured forth his Spirit upon some chosen servants of his, to oppose Antichrist, as in other parts, of the mystery of iniquity, so in this also of Uniformity. Among others who after the general falling away, opposed this Ʋni∣formity, was John Gerson, Chancellor of Paris, who lived about an 100. yeers before Luther, and in many things received much clear light from God: he in his Sermon before the King of France, in the name of the Ʋniversity of Paris, pro pace & unione Graeco∣rum, in his 7^th. consideration speaks thus;

Men ought not generally to be bound by the positive determinations of Popes (and it will as well hold of all others, who arrogate to themselves an Ecclesiastical Supremacy, whether they be Coun∣cels or Assemblies) to hold and believe, one and the same manner of Government, in things that doe not immediately concern the truth of our Faith, or of the Evangelical Law. And he saith, this con∣sideration well taken and understood, would be the prin∣cipal key, to open a door of peace, between the Greeks and Latines, who differ in many outward Forms and Rules: as in Baptisme; the Latine Church saith, I baptize thee; the Greek, Baptizetur servus Christi, Let this servant of Christ be baptized. And in the Supper the Latine Church used unleavened, the Greek leavened bread, &c. And herein he spake as a Christian, that said, Quaelibet provincia abundet sensu suo, Let every Province a∣bound in its own sense. Note also (saith he) that a good Prince, permits divers Laws and Customs, of divers of his Subjects, so they be not evidently against the Law of Nature: And not to do so, would often be the destruction of the Commonwealth As the Lord of Arras, a City of Picardie, was wont to say, that Flanders would be governed otherwise then France or Burgun∣dy. And this consideration (saith he) rightly understood (to wit, not to press Uniformity in the Church, but to let the Church use its liberty in these things) would be an excellent beginning of the Reformation of the Church, notwithstanding the contradiction of many of the Court of Rome.

Luther also, that chosen Vessel of Christ, did clearly oppose this evil of Ʋniformity: He thus delivers his judgement touch∣ing Ʋniformity of Ceremonies:

If one Church will not follow another, of its own accord, in those outward things, what need is there that it should be compelled by the Decrees of Councels, which presenly are turned into laws and snares of souls. And therefore let one Church freely imitate another; or let it be suffered to use its own way, so that unity of Spirit be preserved in Faith and the Word, though there be variety and diversity in the flesh, or Elements of the world.

Again, the same Luther, after he had set down a Form of Ce∣lebrating the Supper, for the Church of Christ, at Wittingberg, concludes thus, In quibus omnibus cavendum, ne legem ex libertate faciamus, &c.

That is, In all which we must take heed, that we make not a law, of liberty; or constrain them to sin, who shall either do otherwise, or shall omit some things, so they permit the words of blessing to remain entire, and do all act here in Faith. For these ought to be the Rites of CHRISTIANS, that is, of the children of the FREE-WOMAN; who may keep them willingly, and of their own accord, having power to change them, when, and as often as they will. And therefore there is no cause, that any should either desire, or establish, any necessary Form, as a law in this matter, whereby he may either ensnare, or trouble mens consciences. And therefore we read not in the ancient Fathers, or Primitive Church, any ex∣ample of any such Rite, but onely in the Romane Church. And if so be they had established any thing for a law in this matter, we ought not to have kept it;

Quod legibus hic obstringi, nec possent, nec debent;

Because these things neither could, nor ought to be bound by Laws. Moreover, if divers men shall use a diverse Rite, let none either judge or contemne another, but let every one abound in his own sense, and let us all savour and judge the same things, though for Forms we act diversly: and let each Rite please others, lest by diversity of Rites, follow divesity of opinions and sects, as it came to pass in the Church of Rome. For outward Rites, though we cannot want them, as neither meat nor drink, yet they commend us not to God, but onely Faith and love commend us to him. And therefore let that of Paul take place here, That the Kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Spirit; and so no Rite nor Form is the Kingdom of God, but faith within us, &c.

And at the end of the same form, for the Church of Wittenberg, which he writes out for Nicholas Hausmannus, a Godly Minister, he saith,

Which Copy, either you or others may follow if you please; if not, we willingly give place to the anointing, being our selves to receive from you, or any others, more profitable things.

These things he spake like a Christian indeed, and we acknowledge the voice of Christ in him; as in others, that act these

things peremptorily, and command and inforce them by secular power, we are sensible of the voice of strangers, and of such stran∣gers, as are Theeves and Murtherers.

Melancton also, perswades certain Christians to unity, who dif∣fered in Ʋniformity, in these words.

Seeing we do agree a∣mong our selves in the chief Articles of Christian Doctrine, let us imbrace one another with mutual love; and let not unlike∣ness, and variety of Rites and Ceremonies, [and Bucer quo∣ting this place, adds, no nor of Ecclesiastical government] dis∣joyn our minds.

Upon all these Testimonies, which these godly men give from the light of the word, which we acknowledge in them, it is evi∣dent, that all forms are to be left free, to the faithful and Con¦gregations of Saints, and when any shall set down any form, the Congregations of the faithful may use them, so far forth as they please; or may add, or alter, or wholly reject them; and no Laws are to be made in this matter, (which the secular power should inforce) to insnare Consciences, and to infringe Christian Liberty, and to straighten the Spirit in those in whom it dwels, and to ob∣scure the vertues of Christ in his people.

Wherefore it is most evident, that they are most horribly mi∣staken, that now urge external Ʋniformity on the Church, as the only means of Ʋnity, who scarce minding. I am sure not naming one body, one spirit, one hope of calling, one Lord, Faith, Baptism &c. to make the Church one, do earnestly and fiercely labour for one outward Form, and Order, one Directory, one Confession, one Catechism, one Discipline, [and to have these things of their own devising inforced on the Church, by the power of the State] as the onely means their hearts can find out, to make the Church one. But the Seers, are blinde in this matter, and the Prophets pro∣phesie false things. For if the unity of the Church, stand onely or chiefly in Ʋniformity, what woful division will be found in it? For the Fathers before the flood, lived in one form, the Fathers after the flood, in another; the Believers under the Law in an other; the Believers under the Gospel in another; yea these being free from all forms, used any, according to the wisdom of the Spirit: Christ himself, and John Baptist, who both lived in the

same time, observed no Ʋniformity between them; for John lived retiredly in the wilderness, and came neither eating nor drinking; and Christ lived in the frequency of the world, and did both eat and drink. And their Disciples observed no Ʋniformity; for Johns Disciples fasted oft, and Christs not at all, in those days. Be∣sides, at first, the believing Jews used another form, then the be∣lieving Gentiles: and after among the Gentiles, the Greek Church used one form, the Latine another; and several Churches under both several forms; and so the Church on earth, according to the infirmity of the flesh, still uses some or other form; and the Church in Heaven, is without all form. Now then, if we shall have no Ʋnity, but where is Ʋniformity, what an Earthquake of confusion and division will this make through the whole Church of God in all ages, and under all Gods own dispensations in the world, yea through the whole Church in Earth and Heaven? Wherefore, I dare be bold to affirm, that imposed and inforced Ʋniformity, is one of the greatest enemies, to the true Churches unity, that Anti∣christ himself could devise. And therefore, let not the true Church suffer it self to be reduced under this bondage again, through speci¦ous pretences of Reformation; but let the Church know, it may use what forms seem good to it self; and that its true unity stands, in being one body, and one spirit, &c. as hath been before declared. And thus onely, the Church in all ages is one; yea thus onely the Church in earth and heaven is one.

And therefore, I desire the faithful to know, that Ʋniformity is to be kept out, or if it be brought in, it is to be cast out, for the preserving of peace in the Church. For, that God might make Jews and Gentiles one, He abolished the Laws of Commandments con∣tained in Ordinances, Ephes. 2. 15. Whence it is evident, that God so highly valued, the peace of the faithful, that to bring this about, he repeals his own Institutions, and dissolves his own outward Ordi∣nances Now if the Ceremonies of Gods own ordaining, were to be made void, rather then to continue to the prejudice of the Churches unity: how much more any Ceremonies, or outward rules of our own or other mens devising? Let him that reads under∣stand.

And these are the practical rules, in the way of the Churches peace, that are more absolute and general.

And now we hasten to the rules that are more special and occa∣sional,

in case of difference among the faithful. In which case, we are necessarily in the first place to consider, the weight of the things, wherein they differ; to wit, whether those things be such, as are necessary to salvation, or no.

If they be not such things as are necessary to salvation; then first, they are either things Ceremonial and Circumstantial; Or second∣ly, very truths themselves; yet such, wherein a Christian may for the present erre without danger of salvation.

If the difference be in Circumstantial and Ceremonial things, we should minde these things to preserve peace.

1. That we ought not to contend for vanities; nor to trouble our selves and the Church of God, with trifles, and things of no weight or moment at all. It is a wonder to us in these days, that the ancient Christians should so earnestly contend about the day, on which Easter, as they called it, was to be celebrated, and upon difference herein, should divide into Sects as they did; seeing there always shone light enough in the Gospel, to declare this to be a slight circumstance not worth the minding. The Apostle exhorts the Philippians, to strive together for the faith of the Gospel, but no where for the form of it, in one thing or other.

2. We ought not, for contrary mindedness in these things, to avoid Christian converse and communnion with one another; for strangeness of Christians in these cases, both breeds and increases suspitions and jealousies, & causes, that we harbour hard thoughts, brother against brother, and it takes away all opportunities of con∣ference, and of understanding and perswading one another, and so of Reconciliation.

3. In these things, whereof neither commend us to God, we are not to condemn one another: for to condemn one another for every difference in judgement, produces innumerable Sects in the Church; then which nothing can be more destructive to the peace of it; seeing such deadly enmity arises among Sects as we see by daily experience. And therefore, that rash judge∣ment, that produces these Sects, is the great enemy to the peace of the Church, and the great advancer of the Devils work of division.

4. Let us know, wherein the essence of Gods Kingdom stands, to wit, in righteousness and peace, and joy in the holy Spirit, in Faith and Love, &c. and not in outward Ceremonies and Orders; and where the power and substance of Gods Kingdom is, let us be contented, though there's a difference in form and circum∣stances. Let us take careful heed, that we do nothing against the power and substance of godliness, under pretence of the form and circumstance. The highest good in the Church, is salvation in Christ; and the end of all gifts, given to all Apostles, Prophets, Evange∣lists, Pastors, Teachers, is to bring us all to the unity of the faith and knowledge of the Son of God. And if so be that this be done, the Church is not to be troubled with other things; yea, all other things are to give way to this. Where the heavenly things them∣selves are present, we ought not in these dayes of grace and truth, to contend about the shadows of them.

5. In case men differ in judgement, in these circumstantial things, such as are in present power, ought take care especial,

1. That they do not entertain men into the communion of Saints, that are onely of one judgement: but that every one to whom the keys of the Kingdome of Heaven are given, may have free liberty to go in and out, and finde pasture. It is a most Antichristian thing to make another key to the Kingdom of Heaven, or true Church, besides that which Christ hath given; for then it will soon come to pass, that Christs keys will not be sufficient without mans also; yea, soon it will come to pass, that mans key shall be sufficient, without Christs, that is, it will not be reckoned sufficient for men to be believers, and to have received the gift of the Spirit, to make them of the Church, unless they also conform to the judge∣ments of such and such men; but to be of their judgements, will be enough to make them of the Church, though they be destitute of faith, and the Spirit. And thus, by making another key to Gods Kingdom, besides the key that Christ hath given, and so to let in those that should be kept out, and keep out those that should be let in; this must needs be avoided as extreamly prejudicial to the peace of the Church.

2. They must take care that they do not prefer Christians to places of publike Ministry and imployment, that are onely of one

judgement, but that they dispose of them alike, to godly, men, of 〈◊〉〈◊〉 judgement; lest otherwise, many smell the design of Anti-christ underneath; which is, that none shall buy, or sell, or have any place in the Church, or Universities, but only such as have taken a certain mark into their foreheads and right hands. And though the outward mark of the mystery may change, yet the inward minde and meaning of it doth not change with the change of form.

3. If one sort of Christians be not to be admitted as members, or preferr'd as Officers in the Church more then another, much less is one party to be destroyed for another; for thus would Satan also be a Prince of Peace, who would destroy Christs Kingdom to exalt his own, that he might possess all quietly and alone: but Christs way is to reconcile those that differ in these things, and of twain, to make them one new man in himself. And so we shall be like Christ, if we seek to bring both into one, in love, and not to destroy either, by force.

These Rules are to be observed, as means of peace, if the things be circumstantial.

Now if they be very truths, wherein Christians differ, yet such, wherein they may erre, without danger of salvation, then these Rules are of use.

1. To hear them speak their judgements, with freedom, and not to condemn them, unheard; for thus mayst thou soon condemn the innocent, and make thy self guilty.

2. To understand fully, what thy adversary means, before thou contend against him; lest it thou want this wisdom and patience, thou oppose not so much his judgement, as thy own conceit. Much better is it, calmly to hear a mans minde, from himself, then hasti∣ly to guesse at it; yea, to conclude it is so, before thou hast heard him speak. If thou canst but have patience to hear him relate his own minde, perhaps in the end, thou shalt understand, it differs lit∣tle from thy own, in substance.

3. Reproach not any thing thy adversary speakes, with this, That thou never heardest it before: for this may not so much discover

his error, as thy ignorance; and that which seems to thee a new error, if it be truly examined by the word, may prove an old truth. And if thou wilt needs condemn whatever savours of novelty how shall the truths we yet know not, be brought in; or the errors, that yet remain with us, be purged out?

4 Be not over-confident in what thou holdest, upon thy own judgement, or other mens, strengthened from multitude, custom and antiquity; for men have erred most grossely, even in those things, wherein they have thought themselves most certain: And therefore, Prove all things, that thou mayst hold fast that which is good. It is much better to hold fast the truth, upon clear grounds from the word, then upon the strongest presumptions of thy own heart.

5. In these differences make the word the Judge, and not men. The word of God is the sole and perfect Judge, in all the things of God. And therefore one said well, Qui ponit legem judicem, ponit Deum qui autem addit hominem, addit & bestiam: That is, He that makes the Law Judge makes God Judge; but he that makes man Judge, makes a beast Judge; For every man is brutish in his know∣ledge: And then only are we sure of any thing, when we have the word of God for it. Neither is it sufficient to take the word in any fashion, for Judge in these matters; but we must necessarily attain the knowledge of it, by the teaching of the Spirit; seeing we see so many differences of judgements among men, that make use alike of the same outward word for their rule. Now though all have the same outward word, yet all are not of one minde, ex∣cept they attain to one Spirit; for Paul saith, 1 Cor. 2. that only the Spirit of God knows the things of God: Neither doth mans sense, or reason, understand the things of the Spirit, but the spi∣rituall man judgeth all things. And hence it follows, that we can onely judge aright of divine truths by the word, and we can one∣ly judge aright of the word, if we have the Spirit, to be the inter∣preter of it to us.

6. If thou canst not prevail with him, by the word, that he should agree with thee, wherein he differs; then observe that moderate and Christian rule of Paul; where he saith, As many as be perfect, be thus minded; if any be otherwise minded, God shall also reveal this to him: And so let us wait with patience, will God of his good plea∣sure shall please to teach him, as he hath been pleased to teach us;

because, without this teaching, he can never know it aright, though thou teach him never so much.

7. And lastly, When in many inconsiderable points of Religion, we cannot agree with many that are truly faithfull, nor they with us; let us, according to Pauls rule, leave the finall judgement of these things to the due time appointed of God; as Paul hath said,—Judge nothing before the time: And if you ask, what time this is? Christ hath told us, saying, If any one hear my word, and believe not, I judge him not; but the word that I have spoken the same shall judge him at the last day. For the things of God are so far beyond the sense, reason, knowledge, judgement and discern∣ing of all the men in the world, that many times the purest th••ngs are reckoned vile, and the most spiritual things, carnal; and the very highest things of the mystery of God and Christ, but conceits or errors; and therefore it is fit, that the judgement of these things, which are so far beyond humane comprehension, should be deferred to the last day, Gods judgement being better in his own time, then in ours.

Now in case the doctrine, wherein we differ, be such as is absolute∣ly necessary to salvation, and without beleeving which, men can have no interest in Christ, yet even in this case,

1. Hear them speak, and be rather confident, that the truth of God will prevail over their error, then fearfull, that their error will prevail against the truth: and so strive not, for secular power, to shut up mens mouths, and to re∣strain mens writtings, though they speak and print things that seem never so contrary to the truth of God, and doctrine of the Gospel For if men have not liberty to divulge their doctrines publikely, they will spread them privately, to infect and corrupt many, ere it can be known or prevented; and if men vent errors publikely, if there be as publick liberty, to preach the truth; I doubt not the success of the truth against it at any time, with all that belong to God. And it is the only Gospel way, to conquer error by the truth, and all humane, yea, and devilish doctrines, by the Gospel, which is the ministration of the Spirit, and therefore so mighty, that all false teachers and false doctrines, must needs fall down before it; seeing, stronger is that Spirit, that is in it, then that spirit that is in the world, which is its own spirit, and the devils. And if the Gospel of Christ, have given already, such proof of its power, in

former times, when the whole world lay in horrible ignorance, and error, & darkness covered the earth, and gross darkness the people; and yet the Gospel alone without any conjunction of earthly power, of States and Kingdoms with it, did binde the devil, and cast him out of his possessions and dominions, and overthrow all false Reli∣gions, men had received from their fore-fathers, through many ge∣nerations; and changed the manners, customes, opinions, Religions, and very natures of men, and utterly dispelled errrors and heresies of all sorts; I say, seeing the Gospel, hath already given such large testimony of its power, and made so great a conquest of the world, when it was wholly under the power of the devil; I see no reason, that we should now so doubt the power of it, as to suffer no man, to say any thing, but what likes us, or what is indeed agreeable to the word; as if error should have now gotten more power, to make void the word, then the word power to make void error. Wherefore, if the word be suffered, to have free passage, I dare rest on that alone (and so dare all, that have felt the power of it, in their own hearts) for the conquering and destroying, all errors and Heresies whatsoever in the true Church of God. And now it would be profitable to hear what some other men, who have walked in the same light and Spirit, have said in this matter.

Zuinglius (in his book, quoted in the margent) speaks thus, Haec unica, ea{que} sola via est, qua ad concordiam proxime perveniri potest, &c.

that is, This is the one and only way, whereby we may most, suddenly attain to concord; if whatsoever things may be, or are commonly said for any opinion, or against it, be freely propounded in the Churches, so that the people be al∣lowed, free judgement in all these things. For God, who is not the God of discord, but of peace, nevers suffers those who are gathered together in his spirit, to erre or be deceived. And if this way were observed, we should shortly see the Churches of Christ, enjoying sweet peace and concord. But now as of∣ten as there are some Princes and Cities, that would have the doctrine of the Gospel free to all, presently there are others that would stop and hinder the course of it, and so long there must needs arise great discords and dissentions. And hence I would have you judge whether you or we, are departed from the Church of God, and the doctrine of it. For we suffer those

writings that proceed as well from you, as from the Papists, to be openly and freely read, and read again; and the evils which are taught in them, we slay by the sword of the Spirit, which is the word of God; but you think, all this business may be dispatched, with PUBLICK EDICTS AND COM∣MANDS. And therefore do you be judge, whose cause is most to be suspected; ours, who suffer the doctrine of our ad∣versaries to be published in our Churches, and overthrow them by the word: or yours, who reproach our doctrine before the simple people, as heretical; in the mean time by your good will, neither suffering them to read it nor understand it.

Thus far he.

Luther also, in his Epistle to Frederick and John, Dukes of Saxony, speaking against that Spirit, which he cals Spiritus Al∣stetinus, a proud, haughty, enthusiastical spirit, that despised faith and love, and the cross, and the whole Scriptures, as low things, not worth their minding, and gloried in strange Revelations, and superlative holiness which they had, above other believers: And these enemies of the Gospel, especially were gathered together in Alsteta; and Luther writes to the Dukes, in whose Province this Town was, to this purpose touching them: Quod vero prae∣sentis interest negotii, nolim ab illustrissimis D. Ʋ. praedicandi of∣ficium praecludi cuiquam, &c. That is, But for what per∣tains to our present business, I would not, that the office of preach∣ing should be denyed to any, by your most illustrious Lordships; but let there be granted to them free Liberty to preach, and let them exhibite the best proof of their learning. For I said by the Testi∣mony of Paul, It must needs be, that there must be sects; and the word of God must strive, and wage war in camps. And therefore it is evident in Psa. 67. that the Evangelists are called Armies; and that Christ in the Psalms is called, more then once, the King of Armies. Now if their spirit be a right and approved spirit, it will easily subsist before us without all fear: and so if our spirit be right, as we hope it is, it will fear neither them, nor any body else. But if they transgress the bounds of the Gospel, and will not contain their hands, but will do their work with violence, it is the duty of your most Illustrious Lordships, when they 〈◊〉〈◊〉 fierce and seditious, to repress them, or to banish them out of your

Dominions; saying, we will easily grant to you, to fight with the word, for the proving and examining which is true Doctrine: but we will restrain the fierceness of your spirits, and contain your hands; for these things belong to our Magistracie. And therefore they that will not herein obey, let them depart the Country: For (saith he) we who are Ministers of the word may preach, but we must do no violence; and Daniel hath witnessed, that Antichrist shall be destroyed without hands; And Isaiah saith, that Christ shall fight in his Kingdom with the spirit of his mouth, and the rod of his lips, &c.

Also Albertus, Duke of Borussia, when the great controversie ••ell out, between Andreas Osiander, and Morlinus, and other Ministers, touching the Righteousness whereby a Christian is made righteous before God, he would not forbid either side, either the Pulpit or Press; but left them free to both alike, and desired them to for∣bear reproaches one against another, and to debate the business quietly by the word of God.

Likewise the Bohemians, in a certain exhortation of theirs, to Kings and Princes, to stir them up to the zeal of the Gospel, sub∣scribed by Procopius and Conradus, and other Captains of the Bohemians, have these words; They say (that is the Papists) it ought not to be suffered, that we should be heard, in confessing our faith. Now, how may that be proved by the holy Scripture, since Christ heard the devil, as is written, Mat 4? And they are not better then Christ. nor we worse then the devil. If they be righteous, and have the truth with them, as they say they have, and we be unrighteous, why do they fear? since the truth ought not to be afraid of falshood; and Zorobabel declared, That truth is of all things the most mighty, and overcometh all things. For Christ is the truth, John 14. I am the way, the truth; and the devil is the father of lyes. John 8. Therefore if the Pope and his Priests have the truth, let them overcome us with the word of God: but if they have lyes, then they cannot long abide, in all their presumption. Wherefore, we exhort and beseech, all the Imperial Cities, all Kings, Princes, Noble-men, rich, poor, for Gods sake, and for his Righteousness, that one of them, write hereof to another, and that there may be some means made, how

we may commune with you safely, and friendly, at some such place, as shall be fit, both for you and us: and bring with you your Bishops and Teachers, and let them and our Teachers fight together with the word of God, and let us hear them; and let not one overcome the other by violence or false subtilty, but only by the word of God &c.

By all which it appears, That let mens Doctrine be what it will, they ought to be heard, and convinced by the word, and not pre∣sently to be silenced, and subdued by force.

Now secondly, if upon hearing and debating things by the word▪ it shall clearly appear, that our adversaries hold such things, which are so false and erroneous, that they cannot be reckoned believers and members of Christ, that hold them; nor can retain those Doctrines, without unvoidable damnation: then in this case, the true Church, hath Authority from the word, to do these things.

• 1. To condemn the doctrine.
• 2. To excommunicate their persons.

1. The Church ought to condemn the doctrine, as contrary to the Gospel, and to that eternal and unchangeable, and most clear and certain truth, which Christ hath heard from the Father, and delivered to his Church; which is the faith once given to the Saints, and never to be altered. And so to tell the people, what Doctrine it is; even such, as carries in it an utter enmity to Christ and his Spirit; and so consequently death and damnation; and that therefore they are to take heed of it, as they love eternall life, and would void eternall death.

And thus Christ condemned the Doctrine of the Scribes, and of the Pharisees, and of the Sadduces, and bid his Disciples, Beware of them; and Paul, the Doctrine of Hymeneus and Philetus which did eat as a canker, &c.

2. The Church in this case, may also excommunicate the Person; yea, though he should be silent and not seduce others; seeing be∣lievers

can have no true communion with such an one, who is in enmity to the word of life, in which all the true communion of the faithfull stands. Wherefore such persons may justly be cut off from the Society of the faithfull. But herein also, these Rules are to be observed; to wit,

• 1. That this censure be not proceeded to, for every vary∣ing from the truth (as is already said) but for denying such truths, or holding such errors, as make a man incapable of salvation.
• 2. That this be not done, till all other wayes have been tryed, to reclaim him.
• 3. That this be done, not by two or three persons, but by the whole Church, or communion.
• 4. That it be done, not by their own, but by Christs Authority, who is alwayes present in his Church, as the Head of that body; and that it be done, not by any humane Passion or violence, but by the efficacy of the holy Spirit, who is alwayes present among believers, as the Spirit of those members.

And this Excommunication thus regulated, is the last punish∣ment the Church can inflict, by the warrant and authority of Christ: and it cannot imprison any, or banish them, or fine them, or put them to death: for we must not expound that place of Paul, Haereticum hominem devita, as Hugo Charensis did, to take a Heretike out of his life; but him that is a Heretike, we must avoid, we must not kill; the former being Christs rule; the latter, Antichrists.

Now these things have I spoken and propounded to the faith∣full and Churches of Christ, wherever the providence of God shall cast this Book, which may travel farther on this errand, then weak flesh can do: and I so propound them all, as being most ready, my self, to hear from any what they can propound in more light

and evidence of the word. And I do humbly and earnestly intreate all faithfull Christians, that whatever they shall conceive of my judgement in these matters, they will yet take in good part my care, to recover and preserve Peace and Ʋnity in the true Church of Christ: The desire of which, through Gods goodness, is much stronger in my heart, then any private interest or respect of mine own.

Notes

• The Church is to keep it self distinct from the world.
• The true Church is to be contented with its own power, for its own affairs.
• Object.
• Answ.
• The true Church is not to force men unto it against their wils.
• Ea est Ecclesiae natura, ut nus∣quam magis requiratur in∣terna persua∣sio. Nam & ad fidem nemo co¦gi potest invi∣tus, & Deus toto se corde vult amari, & denique hypo∣crisis peccatum est imprimis Deo exosum. Quo fit, ut tota Ecclesiae gu∣bernandae ra∣tio, hunc sco∣pum habere debeat, ut in Ecclesiam vocentur plurimi persuasi, & in Ecclesia contine••ntur non aliâ ratione. Itaque quo magis ea ratio aberit ab imperio, hoc magis est apta, regendae, augendae & con¦firmande Ecclesiae, Cha••er. de Occumen. Pontific.
• Secundum hanc itaque nostram vo∣luntatem, sano ac rectissimo judicio decrevimus, nemini prorsus d••negandam esse potestatem, christianam observantiam v••l religionem eligendi ac seq••endi; sed unicuique dandam esse hanc facultatem, ut animum suum illi religioni addicat, quam ipse sibi competere putat, quo nobis Deus consuetam in omni∣bus diligentiam & probitatem praestet. Euseb. l. 10. c. 5. Fox. vel. 1. p. 131.
• Fox vol. 1. p. 150.
• The true Church hath no distinction of Clergy and Laity.
• Gal. 3. 28.
• Equality a∣mong Churches
• Christ the Head, is sub∣jected in the subjection of any true Church that is of his body.
• The true Church keeps its Officers in subordination to it self.
• Regendae Ec∣clesiae ratio, n••n imperium est, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• All true Chri∣stians and Churches take Christ alike for their Head.
• The true Church keeps out all error in Doctrine.
• Quest.
• Answ.
• The wayes whereby the true Church keeps out Er∣ror.
• Object.
• Answ.
• 1 Cor. 14 36.
• Quest.
• Whether the Magistrate hath power to suppress error.
• Answ.
• Object.
• Answ.
• Quest.
• Answ.
• Quest.
• Answ.
• The true Church doth not inforce Uniformity, in outward Orders and Discipline.
• Fox vol. 1. pag 72.
• Iraen & Me∣hex. l. 4.
• Nihilo tamen minus omnes illi, pacem in∣ter se retinue∣runt, & reti∣nemus etiam∣num; & jejunii dissonantia, fi∣d••i concordiam commendat.
• Euseb. l. 5. c. 26.
• Socrat. l. 5. c. 19.
• Perspicuum est, Apostolos liberam pote∣statem in ea∣dem▪ cujusque menti & arbi∣trio permisisse, ut quisque nec metu, nec ne∣cessitate indu∣ctus, quod bo∣num sit ageret.
• Verum omnes Ecclesiarum ••itus, qui in singulis urbibus regionibusque usurpantur, scriptis mandare, ut va••de laboriosum est, ita vix aut ne vix quidem fieri potest.
• John Gerson against Uni∣formity.
• H••mines non non generali••••r 〈◊〉〈◊〉 debent, per determina∣tiones positi∣vas Paparum, ad tenendum & credendu••r, unum eundera∣que gubernan∣di modum, in rebus quae non proxime respi∣ciunt, vel si••e medio, fidei nostrae v••••i∣tatem, vel le∣gis Evangelicae
• Luther against Uniformity.
• Si una Eccle∣sia alteram non vult imi∣tari externis istis, quid opus est conciliorum decretis cogi, quae mox in leges & ani∣marum laqueos vertuntur? Imitetur ergo altera alteram libere, aut suis moribus sinatur frui; modò unitas spiritus salva fit in fide & vero, quantumvis sit diversitas, & v••rietas in carne & elemento mundi.
• Cujus exem∣plar sicubi & aliis placuerit imitari, licet: sin min••s, u••ctioni li∣benter locum dabimus, para∣ti, a vobis & quibusvis aliis, commodiora accipere.
• Melancton a∣gainst Unifor∣mity.
• Cum de prae∣cipuis articu∣lis doctrinae Christianae in∣ter nos constet, complectemur nos mutuo amore, ne∣que dissimi∣litas & varie∣tas rituum & ceremoniarum, disjungere de∣bet mentes nostras.
• Rules to be observed to procure and preserve peace in the Church, when the faithfull differ, among themselves.
• The weight of things wherein they differ, is to be considered.
• Rules to pre∣serve peace when the dif∣ference a∣mong the faithfull is in circum∣stantial things.
• 4. To be con∣tented with the substance of Gods Kingdom in the faithfull.
• 5. To take care in these three things of great im∣portance.
• 1. That they equally admit men of diffe∣rent judge∣ments in these things, into the communi∣on of Saints.
• 2. That they equally use and imploy them.
• 3. That they do not de∣stroy the one, to uphold the other.
• If the faithfull differ in very truths, but such as are not absolutely ne∣cessary to sal∣vation, they must observe these rules to preserve peace.
• Phil. 3. 15, 16.
• If the differ∣ence be in doctrine, ab∣solutely ne∣cessary to sal∣vation, what the faithfull must do in this case.
• Zuingl. respon. ad libel. Stre∣thionis, tom. 2. f. 302.
• Luther. Far∣rag. epistol. tom. 7. s. 509.
• Luthers rule, how the Ma∣gistrate shall deal with the Ministers, to wit if they contain ••hem∣selves within the bounds of the Gospel, to suffer them; but if they 〈◊〉〈◊〉 seditions and distur∣bances, to sup∣press, or ba¦nish them.
• Albertus Duke of Bo∣russia.
• Melch. Adam. in vita Osiand.
• The Bohemi∣ans.
• Fox. Mortyro∣log. vol. 1. p. 858.
• 2 Esdr. 3.
• 2. If the do∣ctrine after hearing of it be found damnable, the community, is
• To condemn the doctrine.
• 2. To excom∣municate the person.
• Rules to be observed in excomuni∣cation.
• Excommuni∣cation, the Churches last punishment.
• Conclusion.