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.

THE Way of true Peace and Vnity, in the true Church of CHRIST.

HAving now for a long time time together ob∣served with a said heart and troubled spirit, the grievous differences and dissentions, among the faithful and Churches of Christ, and perceiving also, that there is yet no healing of this error, many or most of them not clearly understand∣ing, wherein their true peace and unity ought to consist; and so, are still prosecuting former, with later mistakes▪ till their wound is become almost incurable; I found my heart inclined and en∣gaged by God, to propound to others, that way of Peace, which my self have learned from the Word. And this I desire to do, not that I might seem to be something▪ or be accounted of, any more, then the meanest of all Gods people, being indeed unworthy to minister, so much as a cup of cold water, to the Church the Spouse of Christ, much less ••o incomparable a treasure as the word of God is, in comparison of which, all the world is not to be mentio∣ned; but meerly out of love and compassion to the infirmities of my brethren, whom I see walking in the light of their own 〈◊〉〈◊〉, and in the sparks, which they themselves do kindle, whereby they are in great danger to lie down in sorrow; whilst in the mean time they neglect the true light, which alone is to shine in the Kingdom of God, till all ignorance and darkness be done away. And a•• my end and scope is, to bring all men, from all humane doctrines, and conceptions of carnal wisdom and prudence, to the Word of God;

so I desire all men that are spiritual, and able to judge, to allow of no more in this Discourse, then they shall finde agreeable to this word; and what ever the Word of God in the true sense and meaning of it, shall disapprove or condemn; so far, let them also disapprove and condemn with it, as I my self also do; knowing well, that no Word ought to have any place in the Church of God, but the Word of God, which alone carries light, life, righteousness, wisdom and power, sufficient and enough in it self, to do the whole minde and work of God in his Church. Wherefore what I have freely learned, I shall freely communicate, desiring every one to regard his own salvation, seeing now after so clear a discovery of truth, he can have no cloak, nor the least excuse for his sin.

Now that he that reads may understand, it is necessary for me, speaking of the unity and peace of the Church, to tell you now at first, that I intend not to propound any way of peace, either be∣tween the Church and the World, or else between the carnal and spiritual children of the Church,* 1.1 as having learned no such thing out of the word of God.

First, Not between the Church and the world: for the Lord never intended any reconciliation and agreement between these,* 1.2 in the spiritual and eternal things of the Kingdom of God; for these, are two distinct seeds, and sorts of people; the one from beneath, the other from above; the one the seed of the woman; the other the seed of the Serpent; and between these two, God hath put such an emnity, that no man can take away. Wherefore they, who never minding these two different seeds; between whom God hath put such irreconciliable enmity, would make all the people of one or moe whole Kingdoms a Church at once, and would reconcile all of them together, in the things of God, and in the ways of his worship, according to devices and methods of their own; these men know not what they do; for they walk in the darkness of their own hearts, and not in the light of the Word; which shows us clearly, that it is as possible to reconcile Michael and the Devil, as the Angels of both.

2. Neither secondly,* 1.3 do I finde any way in the World, to recon∣cile all those together, who are commonly called The visible Church, seeing even among these, there are two distinct sorts of children, as Paul teacheth us; one sort of those, that are born after the flesh, as Ishmael and Esau; and another of those, who are

born after the spirit, as Isaac, and Jacob: and there is as great enmity between these in the Church, as between the former in the world; for they that are born after the flesh, are always persecuting them that are born after the spirit, but never agreeing with them.

Now of these two sorts of Christians,* 1.4 one makes up the body of Christ; the other, the body of Antichrist. The spiritual children, make up Christs true body, as it is written, He gave him, to be the Head over all things, to the Church which is his body; for these being born of the Spirit, do also partake of the Spirit, and so are the true flesh of Christ as all that flesh is, in which the Spirit dwels; and these all worship God in the spirit, and have no confidence in the flesh, that is, in no fleshly Forms, Ceremonies, or Worship.

The carnal children of the Church make up Antichrists true body:* 1.5 For as Christs body consists of spiritual Christians, so An∣tichrists of carnal; For Antichrist sets up in the temple of God, as well as Christ; and as Christ get his body together of spiritual Christians; so Antichrist gets his body together of carnal Chri∣stians: and these have a form of Religion, or godliness, but they have no spirit or power in that form: yea, under the form of god∣liness they exercise the greater power of ungodliness: And Christ and his Spirit, and all their things, are nowhere more op∣posed, then by those in the Church, who have the letter of the word, but want the spirit of it, being taught of men only, and not of God. So that, all that part of Christianity, that is destitute of the Spirit, and hath the name only, and not the anointing of Christians, this makes up the body of Antichrist. And now there can be no more agreement, between these two bodies, of Christ and of Antichrist, that is, between spiritual and carnal Chri∣stians, then between Christ and Antichrist themselves, the heads of these bodies. And as I finde nothing in the word, so neither do I propound any thing for an agreement here: for to go about to re∣concile there, where the Father never intended, nor the Son never undertook any reconciliation, would not be a work of wisedom, but of weakness.

So then the way of peace I shall speak of,* 1.6 is between the children of peace, touching whom God hath promised▪ That he will give them one heart and one way; and for whom Christ hath prayed That they all may be one, as thou Father art in me, and I in the••,

that they also may be one in us: And these are the elect made faith∣ful, called to be Saints, and sanctified through their calling; and these are the true Church of God.

The peace then I seek by this Discourse, is the peace of the true Church: Wherefore I shall first declare the Church it self, whose peace I seek; and then after declare, wherein this Churches true peace and unity lies; and also how it may be preserved among themselves, it being first wrought by Jesus Christ.

For the Church it self; what I have learned touching it, I shall speak plainly, and something largely, because the right understand∣ing hereof is so absolutely necessary to our present business, and yet there are very many, and very great mistakes and mis apprehen∣sions touching it▪ even among the faithfull.

The right Church then is not the whole multitude of the people,* 1.7 whether good or bad, that joyn together in an outward form or way of worship; for in this Church there are Whoremongers, Idola∣ters, Thieves, Murderers, and all sorts of wicked and unbelieving persons, which are so far from being the Church of Christ, that they are the very Synagogue of Satan, and children of the Devil, and therefore I shall not speak of this Church. But the Church I shall speak of, is the true Church of the New Testament, which I say is not any outward or visible society,* 1.8 gathered together into the consent or use of outward things, forms, ceremonies, worship, as the Churches of men are; neither is it known by seeing or feeling, or the help of any outward sense, as the Society of Mercers, or Drapers, or the like; but it is a Spiritual and Invisible Fellowship, gather∣ed together in the unity of faith, hope and love, and so into the unity of the Son, and of the Father by the Spirit; wherefore it is wholly hid from carnal eyes, neither hath the world any knowledge or judgement of it.

This true Church is the Communion of Saints, which is the com∣munion believers have with one another: not in the things of the world▪ or in the things of men, but in the things of God; for as believers have their union in the Son, and in the Father, so in them also they have their communion;* 1.9 and the communion they have with one another in God, cannot be in their own things, but in Gods things, even in his light, life, righteousness, wisdom, truth, love, power, peace, joy, &c. This is the true Communion of Saints, and this Communion of Saints is the true Church of God.

Now this true Church of God, differs from the Churches of men, in very many particulars, as follows.

1. Members come unto the Churches of men, either of their own minds, or else by the perswasion, or by the forcing of others; and so, but after the will of man; but none come to this true Church but from the drawing of God the Father, and his own cal∣ling, according to his own purpose.

2. In the Churches of men; members are admitted through an outward confession of doctrine; but none are admitted into this true Church, but through a new birth from God and his Spirit, Joh. 3. Except a man be born again, he cannot enter into the Kingdom of God (which is the right Church of the New Testament) For that which is born of the flesh is flesh, and so remains without in the world; but that which is born of the spirit is spirit, and so hath entrance into the true Church.

3. In the Churches of men there are more wicked then righteous; but in this true Church of Christ the people are all righteous, not one excepted, as it is written, Thy people shall be all righteous, Isa. 60. For they all have their iniquities forgiven them, and they are all redeemed and washed with the blood of the Lamb.

4. In the Churches of men, the people for the most part, are onely taught of men, who are their heads and leaders, and whose judgements they depend on, and follow in all things; but in the right Church, the people are all taught of God, as Isaiah saith, Thy children shall be all taught of the Lord: and Christ saith, They shall hear and learn from the Father: and John saith, The anoint∣ing they have received, teacheth them all things.

5. In the Churches of men, the greatest part are hated and re∣jected of God, as being strangers and enemies to Christ; but in the true Church all the members are dear to God, as Christ is dear; and loved of God, as Christ is loved, as being one flesh and spirit with him.

6. The Churches of men are of mens building, contriving, framing, fashioning, beautifying: but the true Church is built onely by Christ, as it is written, Zach. 6. 12. The man whose name is the BRANCH, he shall build the Temple of the Lord, even he shall build it: And again, Math. 16 18. Ʋpon this rock I will build my Church: The true Church is such a building, which neither Men nor Angels can frame, but Christ alone.

7. The Churches of men are all of them more or less the habita∣tion of Antichrist, who (as Paul saith, 2 Thes. 2. 4.) as God sit∣teth in the Temple of God, that is, not in the true Temple of God, but in the Churches of men, which arrogate to themselves that name and title; shewing himself that he is God: For Antichrist always dwels there, where men have a form of godliness, denying the power: but the true Church is built together, to be the habita∣tion of God, in the spirit, Ephes. 2. 22. And again, 2 Cor. 6. 16. Yee are the Temples of the living God, as God hath said, I will dwell in them, and walk in them.

8. The Churches of men are as large as men will make them; for they that have chief power in these Churches, interesting them∣selves in worldly Magistrates, through their favour and help, make their Churches as large as the Magistrates Dominions: thus the Church of Rome was made of as large extent as the Dominions of the Emperour, and of other Princes, in whom the Pope had interest. And so likewise, the Church in other Kingdoms, was made as large as the Dominions of the temporal Magistrate; and all under their power, must be forced to be, of their Church. But the true Church, which is the Kingdom of the Son, is onely the preparation of the Fathers Kingdom, and so will admit no more into it, then the Fathers Kingdom will admit into it; the Sons Kingdom, and the Fathers being of a like latitude and extent; and so the Sons Kingdom is no larger then the Fathers, nor the Fa∣thers then the Sons: The Fathers Kingdom will not receive any into it, that have not first been of the Sons Kingdom; and the Sons Kingdom will not admit into it, what the Fathers Kingdom will not after receive; but the Son delivers up, his whole King∣dom to the Father, and the Father receives it all, without any exception.

Now from hence these three things are evident.

1. That the Kingdoms of England, Scotland, &c. are not the Church, but the world, as well as the Kingdoms of France, Spain, Hungary, &c. but in all these, and all other King∣doms, the faithful who are taken into union and communion with Christ, and with one another in him, they are the Church, and not the Kingdoms themselves.

2. In particular Assemblies, whether Parochial or Congrega∣tional, all the company that meet together bodily, and have

outward communion in outward Ordinances, are not the Church; but those among all these, that meet together in one Faith and Spirit, in one Christ and God; for herein only stands the true communion of Saints, and the true Church of the New Testament is to be judged hereby, and by no out∣ward things whatsoever.

3. That it belongs not to Magistrates and worldly Powers, to say, which is the Church, and, which is not the Church; who do belong to it, and who do not; but it belongs to Christ onely to point out his own Church, seeing he onely knows it, and it onely stands by his election and collection, and not by mans.

9. The Churches of men knit themselves together into such Societies, by some outward Covenant or Agreement among them∣selves: But the true Church is knit into their Society among themselves, by being first knit unto Christ, their Head; and as soon as ever they are one with him, they are also one with one another in him; and are not first one among themselves, and then after one with Christ: So that the true Church is a spiritual Socie∣ty, knit unto Christ by Faith, and knit to one another in Christ, by the Spirit and love; and this makes them infinitely more one, then any outward Covenant they can engage themselves in: the union wherein God makes us one, passing all the unions, wherein we can make our selves one. And so when some believers perceive the grace that is given to others, they presently fall into one com∣munion, without any more ado. Wherefore they that are of the Church, the body, cannot deny communion to them that are in true union with Christ, the head, when they do perceive this grace. For this is considerable in this matter, that we are not first one with the Church, and then after one with Christ: but we are first one with Christ, and then one with the Church, and our union with the Church flows from our union with Christ, and not our union with Christ, from our union with the Church: Christ, Joh. 17. prays, That they all, that is, believers, may be one in us: So that our union is not first among our selves, and then with the Son, and with the Father: but it is first with the Son, and with the Father, and then with one another in them: And Christ is the door through which we enter into the Church, and not the Church

the door, through which we enter into Christ: For men may joyn themselves to Believers in the use of all outward Ordinances, and yet never be joyned to Christ, nor to that communion which Believers have in Christ; but a man cannot be joyned to Christ, but he is joyned to all Believers in the world, in the communion they have with Christ, and with one another in him; which upon all occasions he enjoys with them, wherever he meets with them. So that the true Church is knit up together into one body and society, by one Faith and Spirit; the Churches of men by an out∣ward Covenant or Agreement onely.

10. The Churches of men have humane Officers, who act in the strength of natural or acquisite parts, who do all by the help of Study, learning, and the like: But in the true Church, Christ and the Spirit are the only Officers, and men onely, so far, as Christ and the Spirit dwel and manifest themselves in them: and so when they do any thing in the Church, it is not they that do it, but Christ and his Spirit in them, and by them: And therefore saith Paul, Seek ye a proof of Christ speaking in me? which to you wards is not weak but mighty: who ever is the instrument, Christ is the only Preacher of the New Testament; and that which is the true Gospel, is the ministration of the Spirit; for holy men spake as they were moved by the holy Spirit; and were first anointed with the Spirit, before they preached: Judas who preached the word, and was not anointed with the Spirit, proved a traitor to Christ; and who ever preach the word without the Spirit, are the suc∣cessors of Judas, and also traitors to Christ.

11. The Churches of men have the government of them laid on mens shoulders, whether single persons, as Pope or Archbishop; or combined, as the General Councel, or a National Assembly; but the true Church, hath its government laid only on Christs shoulders, as the Prophet fore-told, Isa. 9. Ʋnto us a child is born, a Son is given, and the government shall lie on his shoulders: and Zech. 6. 12. He shall build the temple of the Lord, &c. and he shall sit and rule upon his throne: for none can rule the true Church, but he that built it. For if the Church be gathered to∣gether in Christ, as the true Church is, Christ is alwaies in the midst of them; and if Christ is ever present with them, his own self, how cometh it to pass that Christ may not reign immediately over them? Wherefore the true Church, reckons it sufficient

authority, that they have Christ and his Word, for the ground of their practice; and what ever they finde in the word, they pre∣sently set upon the practice of it, and never ask leave either of civil or ecclesiastical powers; but the Churches of men will do no∣thing without the authority of the Magistrate or Assembly, though it be never so clear in the word of God: For in their Religion they regard the authority of men, more then the authority of God.

12. The Churches of men, are still setting themselves one above another; but the assemblies of the true Church are all equal, having Christ and the Spirit, equally present with them and in them: and therefore the believers of one congregation cannot say, they have power over the believers of another congregation, seeing all con∣gregations have Christ and his Spirit alike among them, and Christ hath not anywhere promised, that he will be more with one, then with another. And so Christ and the Spirit in one congre∣gation, do not subjected, neither are subject to Christ and the Spirit in another congregation: as if Christ and the Spirit in several places, should be above and under themselves. But Christ in each assembly of the faithful is their head, and this head they dare not leave, and set up a fleshly head to themselves, whether it consist of one or many men: seeing Antichrist doth as strongly invade Christs headship in many, as in one man; in a Councel, as in a Pope.

Lastly, The churches of men, the gates of hell (which are sin and death) shall certainly prevail against; but the true church of Christ, though the gates of hell do always fight against it, yet they shall never prevail against it; as Christ hath promised, Mat. 16. 18. Ʋpon this rock I will build My church, and the gates of hell shall not prevail against it.

In these things among other, the true Church of Christ differs from the churches of men: By which we may clearly see, that the true Church is not an outward and visible society or corporation, neither can it be pointed out by the finger, loe here, or loe there, seeing it is not confined to any certain place, time, or person, but it is wholly a spiritual and invisible society (as I have said) that is assembled in the Son and in the Father, who are the true pale and circumference of this Church, and out of whom, no part of it is to be found.

Now hereupon it will presently be said, if the true Church be invisible, as you have affirmed, then,

• 1. How shall we know it?
• 2. How can we joyn our selves to it?

To both which, I hope, I shall return a clear answer: And first to this Question,

How shall we know the true Church seeing it is invisible?

I answer;* 1.10 Just so as Christ the head is known, is the church his body known, and no other way; now Christ is known,

1. By the revelation of the Father; when Peter confessed Christ to be the Son of the living God, Christ told him, that flesh and blood had not revealed it to him, but his Father: now the members of Christ can no more be known, without this revelation of the Father, then Christ the head of these members, seeing the Apostle hath said, that as he is, so are we in this world; so that he had need of other eyes then the world sees withal, that would discern the true Church, and of another Revelation then any that flesh and blood can make.

2. Christ was known by the Spirits resting on him, Joh. 1. 33. And I knew him not (said John Baptist) but he that sent me to bap∣tize with water the same said unto me, Ʋpon whom thou shalt see the Spirit descending, and remaining on him, the same is he which bap∣tizeth with the Holy Spirit; and I saw and bare record, that this is the Son of God. After the same manner the Church of Christ is known, to wit, by the Spirits comming and remaining on it: So that whatever people have received the Spirit of Christ, of what sort or condition soever they be, they are the Church of Christ; and they that are destitute of this Spirit, are not of the Church.

3. Christ was known by the works he did, Joh. 10. 37. If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works; that ye may know, that the Father is in me, and I in him. And thus also is the true Church known, by doing the works of Christ; seeing Christ hath said, He that believes in me, the works that I do shall he do, &c. And thus the body of Christ, is known by its living the life of the head, which is the life of faith and love; and the members of Christ are known, by their doing the works of the head.

Thus then you see, that though the true Church be spiritual,

and cannot be known by our outward senses, yet we have certain tokens of her spiritual presence; whereby we may reckon, that in this or that place, there be certain of her members. As by a natu∣ral example; though the soul of man in it self be spiritual and in∣visible, and cannot be discerned by any of our senses, yet may we have sure tokens of its presence, by the effects and operations of the soul, in that body wherein it dwels; as the exercise of reason, un∣derstanding, discourse, &c. so likewise the true Church which is in∣visible in it self, may yet be known by some certain signs, as by the word of faith, which sounds no where but in the Church, through the inspiration of the Holy Spirit; as also by the life of Christ; and presence and operations of his Spirit, &c. And thus you see how the Church, though it be spiritual, may be known.

Well,* 1.11 but how can we be joyned to such a spiritual and invisi∣ble Church?

I answer,* 1.12 Is not Christ a spiritual and invisible head? And how canst thou be joyned to such a head?* 1.13 Sure our joyning to Christ, the head; and to the Church his body, is of one nature; and that which joyns us to Christ, the head, will assuredly joyn us to the Church his body. Now through faith and the spirit onely, are we joyned to this head; and through faith and the Spirit onely, are we joyned to this body; and we cannot be of this spiritual body and society, but by being taken up into one faith and spirit with them: And so it is no more a difficult thing to be joyned to the true Church, because it is spiritual and invisible, then to be joyned to Christ himself upon the same account; that is, it is no more dif∣ficult to be joyned to a spiritual and invisible body, then to a spiri∣tual and invisible head; and all acknowledge Christ to be such a head, and all must acknowledge the Church to be such a body.

If any shall say that they cannot presently agree to these things, because they have had far different apprehensions of the Church heretofore: I desire all such to consider, that if the true Church were onely an outward and visible society and corporation of men, that were to be governed by outward and visible officers, accord∣ing to outward and visible forms and orders, there would then be no great mystery in the Church;* 1.14 for these things lie within the easie reach of every mans reason: But now, whole Christ is a great mystery, hid from ages and generations; that is, not onely Christ, the Head of the Church, but also the Church, the body of

Christ, Ephes. 5. 32. This is a great mystery, but I speak concerning Christ and the Church: And this latter mystery (though both in∣deed make up one and the same mystery) of the Church, or Christ the body, can no more be known by humane sense or reason, then the former of Christ the head; the revelation of the Father, and the anointing of the Spirit, being equally necessary, for the right knowledge of both. And, as Antichrist hath had his mystery of iniquity, in opposition to Christ the Head, in setting up a visible and carnal Head, instead of the invisible and spiritual: so also, he hath had his mystery of iniquity, in opposition to the Church the body; in erecting a visible and carnal body or Church, instead of an invisible and spiritual: for without all peradventure, the head and the body must be sutable each to other; and of the same kinde and nature: And so, as a visible and carnal head, the Pope, was in no measure sutable to an invisible and spiritual body, the true Church; so likewise a visible and carnal body, or Church, made and constituted by a mixture of Civil and Ecclesiastical laws and power, is in no measure sutable to a spiritual and invisible head:* 1.15 But what a kinde of Head the true Christ is, such a kinde of body or society the true Church is, and both are spiritual and in∣visible. And as the Lord in the former age, hath been pleased to reveal to the Church, the mystery of the Head, after a long time of its obscuring and darkning, under the reign of Antichrist: so now we wait in hope, that he will in this present age, reveal the mystery of the body, which hath been no less obscured then the former; that so, the whole mystery, of whole Christ, may both be known and accomplished among us, according to the riches of his glory, by the Gospel. Wherefore all the faithful are desired, as oc∣casion serves, to make known, what God hath taught them in this matter, to supply, what is here spoken, weakly and imperfectly.

And thus having declared what the true Church of Christ is,* 1.16 and rectified some ancient and general mistakes touching it, I shall now proceed to make known from the clear and evident word, the true and onely bonds of the Churches union, peace and agree∣ment, as the Apostle hath delivered them to us, by the Spirit, Ephes. 4. 4, 5, 6.

There is one body and one spirit, even as yee are called in one hope of your calling; One Lord, one Faith, one Baptism, One God and Father of all, who is above all, and through all, and in you all.

Where note in general, that among all these bonds of the Churches unity, the Apostle makes not so much as any mention of UNIFORMITY; Indeed the Rhemists (being through the just judgement of God blinded) from this very place, urge and press Ʋniformity (which is the very word they use) as being the great and mighty engine, first to advance the mystery of ini∣quity to its Throne, and after to preserve it there. But it will ap∣pear anon by the Apostles Doctrine, that no Conformity or Ʋni∣formity, are any bonds of the true Churches peace and union; seeing the Church, is such a Kingdom, as is not preserved in its peace, by any outward forms and orders, as the Kingdoms of the world are, but by inward principles: Wherefore I shall proceed to speak of those spiritual bonds of the spiritual Churches unity, which the Apostle names; and they are in number, seven; the first where∣of, is,

ONE BODY.

There is one body,* 1.17 saith Paul; The right Church of Christ is but one body consisting of many members; and this is not a natural or Political, but a spiritual body, even the body of Christ. Paul in several of his Epistles, takes pleasure to set forth the unity of the Church by this similitude; as in Rom. 12. 4, 5. As we have many members in one body, and all members have not the same office; So we being many, are one body in Christ, and every one members one of a∣nother. And again, 1 Cor. 12. 12. As the body is one, and hath many members; and all the members of that one body, being many, are but one body, so also is Christ: Where he cals the body, by the name of the head, both making up one Christ.

Now this Unity of Body,* 1.18 comprehends believers of all ages, and of all sorts.

1. Of all ages; for all believers that hath been in the world heretofore, or now are, or shall be hereafter, do all make up but one body of Christ, though born and brought forth of God in seve∣ral times and ages of the world; as in a natural example, a childe is not born all in a moment, but is brought forth by degrees; and though one part be born, and another not yet born, this doth not hinder unity of body in the child; so the bringing forth the Church into the world in several ages, doth in no wise hinder this unity of body.

2. As this unity of body,* 1.19 comprehends believers of all ages, so also of all sorts and conditions, Jews and Gentiles, bond and free, &c. all which are made one body in Christ. Paul in Ephes. 2. 15. speaking of Jews and Gentiles, saith, That Christ of these twain (who differed as much as mankinde could) he hath made in himself, one new man: For Christ melting these two, by his Spirit, which is as fire, causes each to depart from himself, and makes both together, one new man, or body of Christ in himself; and thus makes peace: For as long as men remain different bodies, or men, there is no peace amongst them; but when Christ makes them one body in himself, he makes peace between them; unity of body being a most necessary bond of peace in the Church; as the Apostle testi∣fies, Col. 3. 15. Let the peace of God rule in your hearts, to the which ye are called, in one body.

Now from this unity of body in the true Church we may note very considerable things, all to our present purpose.

1. That unity of body in the Church,* 1.20 flows from unity of head: for here the members do not first conspire into an unity of body a∣mong themselves, and after choose a head to their body; but first, these members are united to the Head, and then to one another in, and with the Head; and so because there is but one true head, Christ: there is but one true body, the Church.

2. As the members of the natural body, are born such, through a natural birth, before they do or can exercise and acts or offices sutable to such members, and do not first exercise such offices, and then after are made such members; as for instance, the eye doth not first see, and then or therefore, is made an eye in the body: or the ear first hear, and then or therefore is made an ear in the body: but the eye, is first born an eye in the body; and then sees; and the ear is born an ear, and then hears &c. So in the spiritual body of Christ; each Christian hath his membership, meerly from a new or spiritual birth, and hath his office from his membership, and not from any action or operation of his own, before he was a member. In this spiritual, as in the natural body, the eye is born an eye, and there∣fore it sees, and the foot is born a foot, and therefore it walks, and each believer, is only that, which he is through a new birth, and cannot be placed, in such and such an office by men; no more then men can place, a seeing eye or walking foot in the natural body, but they must be born there, ere they can be there. Each member

in the true Church, is born in his place and office by God, and is not placed there by man, and when the Church perceives this grace in its members, it suffers them to exercise those places and offices in the body, in which God hath produced or brought them forth, by his Spirit.

3. This unity of body, stands well with a difference or distinction of members, and the difference of members, doth not hinder, but help the unity of body: for saith Paul, The body is not one mem∣ber, but many, and if they were all one member, where were the body? And therefore in the body, there are diversity of members, and each member hath its several form and office; If the whole body were an eye, where were the hearing, and if the whole were an ear, where were seeing, smelling, walking, &c. So in the unity of Christs body, there are diversity of members,* 1.21 with diversity of gifts and offices; and so one hath the word of wisdom, another the word of knowledge, another the word of faith, another the gift of healing, &c. Every member in this body being in office, and having received the Spirit to profit withal. And so again, Rom. 12. 6. Having then gifts dif∣fering, according to the grace that is given to us (he speaks of all the members of the body, which have some of or other gifts, given to them) if it be prophesie, let us prophesie according to the proportion of faith; if ministry, let us wait on our ministring; or he that teach∣eth on teaching, or he that exhorteth on exhortution, &c. So that in the true Church, unity stands with diversity, but in the false, unity will not stand without uniformity.

4. In this true Church, or one body of Christ, notwithstanding diversity of members and offices, there is still an equality among them all; seeing all alike make up one body; in which regard one member is as necessary to the body as another, and no member can say to another, that I contribute more to the making up of the body then thou; the most honourable member, cannot lay thus to the most mean, not the Apostles themselves to Believers among the Gentiles; for we are the body of Christ, as well as they, and they are the body of Christ no more then we: wherefore no member, for diversity of office, is to lift up himself above another member, who is as necessary as it self, to the making up the body, and also is every whit as useful in its place.

5. As in the natural body, each member is contented with its own place and office in the body: so is every member through the

grace given unto it, contented with its place and office in the spi∣ritual body, and not one either envies or despises another.

6. The members of the natural body, do not each live to them∣selves, but all of them serve one another, and each of them serves all; as the eye sees for the foot, and the whole body, and the hand works for the eye, and the whole body, &c. So among believers, none lives and acts for himself only, but each believer serves all, and all serve each one in love.

7. Members that are united into one body, have a true sympathy with one another, both in good and evil things, 1 Cor. 12. 26. And whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoyce with it.

8. Among the members of the body, there is no law of force, but only a law of love; no member compelling another, but each member serving another by love: and if one member be infirm, the rest help it, and do not reject it: the more they care for it, and do not the more despise it.

And this now is the first bond of the true Churches unity, Ʋnity of body.

Now they break this first bond of unity,* 1.22 that either live out of this one body of Christ, or else live in it, but not as members.

1. They that do content themselves, in joyning to some outward and visible society and corporation of men, though called a Church, and think that by being knit to them in wayes of outward worship, and ordinances, they live in the unity of the Church, when as yet all this while they live out of that one body, that is born of the Spirit, which is the onely true Church, and body of Christ: he that lives out of this spiritual body, though he live in the most ex∣cellent society in the world, yet he breaks the unity of the Church, not living in one body with it. And thus many break the Churches unity, that never think on it.

2. Again, they break this bond of the Churches unity that live in this one body, but not as members; And such are they, who having got the advantage of the Magistrates power, will needs lift themselves up above their fellow-members, and exercise authorita∣tive, coercive, domineering power over them, whereas the very A∣postles themselves, were not Lords of the Church, but fellow-mem∣bers

with the faithful; living in one body, and under one head with them, and so did all by love and perswasion, and nothing by force and violence. Now those members that exalt themselves above their fellow and equal members, what do they else but usurp the place of the Head? and so break in sunder the unity of the body, which stands in the unity of the Head? He that in a single or com∣bined unity sets himself up above other Believers, by giving Laws, and by prescribing and commanding Forms and Rules to those that are every way his equals, he advances himself as another head be∣sides Christ; and so Anti-christ is nearer to us then we are aware; and many men that are so forward and fierce, to make and enforce Rules and Orders, colourably to procure the Churches peace, they are the first men that do themselves break this first bond of the Churches Ʋnity, to wit, Ʋnity of Body, which makes all Believers equal members, equally subject to one Head.

The second bond of the true Churches unity, is, ONE SPIRIT.

There is one body,* 1.23 and one Spirit, saith Paul; and through unity of Spirit, they become one body. Now as the body of man consists of many members, and but one soul comprehends, quickens, moves, and governs all these members, making the eye to see, the hand to work, the foot to walk, &c. So the body of Christ, which is the Church, consisting of many members, hath yet but one and the same HOLY SPIRIT, which comprehends, quickens, moves and governs them all, and brings them into a most near and intimate society together, and inables each member, to its several office, according to its place and use in the body of Christ.

And as a member, being cut off from the body, the soul doth not follow it, to cause it to live out of the unity of the body: So he that is divided from the true body of Christ, the Spirit, doth not follow him to make him live single by himself; and so neither is the body of Christ without the Spirit, nor the Spirit of Christ without the body.

And as the same soul in several members, acts severally, and yet is but one and the same soul in all; so the same holy Spirit in several Believers, works severally, as it pleaseth, and yet is but the same holy Spirit in them all.

So that the whole body of Christ, that is all Believers in the world, have but one and the same holy Spirit in them, and this unity of Spirit in the Church, is one strong bond of its peace. Among mankinde in general, and more nearly among kindred, there is unity of flesh, but because there is difference of spirit, there is much envie, hatred, strife and variance in that unity of flesh; but now the members of the body, are not only one flesh, but one soul or spirit too, and so there is always peace and agreement between them. And so the true Church of Christ is not only one body, but one Spirit too, and this makes it one indeed. For as this Spirit, is the love and connexion of the Father and the Son; so it is also our love and connexion in the Father and the Son; and as the Father and the Son live in unity of Spirit, so all Believers live the unity of the same Spirit in them.

Now they on whom the Spirit was first given, after Christ was glorified, had also with the Spirit the gift of tongues, the Spirit given being for the communion of the Church, & so they spake with the tongues of all, the Church having through the communion of the Spirit, its society and consociation: For he that speaks by the Spirit in the Church, where all are one Spirit in Christ; he speaks with the tongues of all; and when a Believer hears another speak, it is, as if he himself did speak; and when one speaks, it is, as if all spake; for he speaks in the unity of Spirit with them, and so speaks the same doctrine of the Gospel and minde of Christ, which they all have equally heard and learned from God.

Hence it is evident, that it is nothing to have the outward from of a Church, even as our souls could wish; except there be, inwardly in that Church, the Spirit of Christ; for it is not unity of form will ever make the Church one, but unity of Spirit: That Church then that is destitute of the Spirit, in its laws, orders, con∣stitutions, forms, members, officers: what true unity can that have, in all its uniformity?

And this is the second bond of the true Churches Ʋnity: Ʋnity of Spirit.

Now they break this bond of the Churches unity,* 1.24 that live in their own spirits, and not in Christs; for they that live in a dif∣ferent spirit from the true Church, what unity can they possibly

have with it? They then that live in their own humane reason, understanding, thoughts, councel, wils, ends, they live quite and clean out of the unity of this Church, yea, in direct enmity against it; seeing our own corrupt and earthly spirits, are most contrary to the Holy and Heavenly Spirit of Christ, in which the Church lives. Wherefore we may learn hence, what to judge of those men, that cry out much for the peace of the Church, and yet themselves, neither live in, nor are led by, the Spirit of the Church; but either by their own Spirits, or Antichrists.

2. They that labour to joyn men into one body with the Church, that are not one Spirit with it, do marr the peace of it: For as unity of Spirit in the Church is the bond of peace, so diversity of Spirit is the breach of peace, and therefore to preserve the peace of the Church, none are to joyn themselves to this one body, that are not of this one Spirit.

3. They that being of the Church, do any thing in it by their own Spirits, and not by Christs, prejudice the peace of the Church; for the true Church is such a body which is to have all its communion in the Spirit. And therefore when any pray or prophesie, or the like, in the strength of natural parts, or humane studies and invention onely, and do not pray and prophesie in the Spirit, they break the unity of the Church; for the faithful have com∣munion with one another; onely so far forth as the Spirit is ma∣nifested in each.

Now if any shall say,* 1.25 How may I know Christs Spirit in these acts and duties from a mans own?

I answer,* 1.26 That as by the Word of God we can judge of all other Words and Doctrines; and as by the Faith of Christ we can judge of all other beliefs, so by the Spirit of Christ we can judge of all other spirits; and can know where is the same spirit, and where is a different or a contrary spirit; as the members of the body can judge of the one-ness of Spirit that is among themselves.

The third bond of the true Churches unity, is, ONE HOPE OF OUR CALLING.

Even as ye are called in one hope of your calling:* 1.27 As all Believers are called by one calling (which is the inward and effectual voyce of God to the soul, by his Spirit through the Gospel) so they

are all called into one blessed hope of obtaining the Kingdom and glory of God. And no one is called to this hope more then ano∣ther, or hath more interest or share in it then another. Fishes that live in the Sea, though some be greater, and some less, yet none hath more interest or share in it then another; but all being alike produced in it, enjoy it alike: and creatures that live on the earth, though some be greater, and some less, yet all enjoy the Sun and Ayr alike; and yet nearer, the members of the body, though of different quantity, form and office, yet all have alike interest in the head and all its senses, and in the soul and all its faculties: So all the faithful enjoy Christ alike, and in him the Spirit and the Father; and no Believer hath more interest in Christ and God, then another.

So that all the faithful are called to the same things, and God gives not more, nor better things to one then to another, but he gives immortality, glory, eternal life, the Kingdom of Heaven. which is the inheritance of the Saints, or which is all one, himself, alike to all, and makes all to sit alike in heavenly places in Christ▪ and in the Father.

All the faithful then are equally called to an Ʋnity of hope, and none can hope for greater or better things then another. It was a very carnal thing in the Mother of Zebedee's children, to desire of Christ, That one of her Sons might sit at his right hand, and another at his left hand, in his Kingdom, where all alike sit at his right hand, and none at all at his left. Indeed in the Kingdoms of men, some have greater estates then others, and are in higher Ho∣nour and Authority; and this breeds envie, and emulation, and strife, and distances, &c. but in the Sons Kingdom, and in the Fa∣thers, all that are counted worthy to dwell therein, do alike in∣herit all things; All things are yours, saith Paul: And he that overcomes shall inherit all things; saith John: And the least be∣liever hath no less, and the greatest hath no more; and this causes unity and peace among them. We see what a strong bond of peace and agreement, unity of hope is in them that travel together, that fight together, that labour together; and so much more in them who are equally called by God to the Kingdom of God.

And this, is the third bond, of the true Churches Ʋnity: Ʋnity of Hope.

Now they break this bond of the Churches Ʋnity,* 1.28 that live out of this hope of the Church, whose hope is in earthly, carnal, base things; who pretending to be Christians, yet live onely in the hopes of men, in hopes of worldly profit, honour, preferment, and the attaining and enjoyment of the things of this life, which they, according to the eagerness of their hopes, prosecute mightily, by all ways and means. These men, I say, break the Ʋnity of the Church: for what true Ʋnity can they have with the true Church, that live not in unity of hope with it? Seeing worldly hopes carry men one way, and the hopes of Believers carry them another: car∣nal hopes make men leave God for the world; and the hope of Saints make them leave the world for God: Wherefore they that differ in their hopes, which are their ends, must needs differ in their ways and works; and so he that lives out of the hope of the Church, lives also out of the unity of it.

The fourth bond of the true Churches unity, is, ONE LORD.

The right Church hath not many Lords,* 1.29 but One; and this one and only Lord, is the Lord Jesus Christ: And so all the subjects of this Kingdom are fellow servants to one Lord, to whom they do owe equal obedience; and this also is a strong bond of Ʋnity.

For when there are divers Lords, there are divers minds, and wils, and ends, and so divers laws; and these breed divisions, and dissentions, and wars among men; but where there is but one Lord, there is also but one Law; and where people live by one Law, under one Lord, unto whom all are equally subject, this breeds peace and union.

Now the Lordship of the Church, is the Royal Prerogative of Christ, and no creature must presume to arrogate this honour to himself; seeing unto the very Angels he hath not put in subjecti∣on this world to come, whereof we speak. And for men, Christ hath charged his own Apostles (who if there were any difference among Believers, might undoubtedly challenge the preheminence) I say, Christ hath charged even them on this sort, Matth. 23. 10. Be not ye called Masters, for one is your Master, even Christ; but he that

is greatest among you, shall be your servant: That is, you may and ought to be servants to one another, but not masters: and this same doctrine the Apostle James preacheth, Jam. 3. 1. My brethren (saith he) be not many Masters, knowing that we shall re∣ceive the greater condemnation: it is not fit for brethren, who are equal among themselves, to make themselves masters over one another. Christ also hath spoken again, so plainly to this matter, Math. 20. that one would wonder, that ever the Beast, or his image, should dare to arrogate to themselves, Lordship over the People of God, in so clear a light: Ye know (saith Christ to the twelve) that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise authority over them: but it shall not be so amongst you: he speaks it peremptorily; that some Believers should not exercise dominion and authority over Be∣lievers; no not the greatest over the least, all being fellow servants alike, under one Lord. Wherefore they that are puffed up in their hearts against their fellow servants, might better think thus with themselves, why Christ is our Lord, as well as theirs, and is as much over us as over them; and we are not over our fellow ser∣vants, nor they under us; but both of us are equally under Christ, and Christ is equally over us both; and so Christ hath given us the same laws, he hath given them; to wit, that we should believe in him, and love one another; and he expects the same obedience from us, as from them; and so we are not to command one another; but are all alike to be commanded by him. It was the evil servant, that beat his fellow servants upon hopes of the delay of his Masters coming.

And this is the fourth bond of the true Churches Ʋnity, Ʋnity of Lord.

Now they break this bond,* 1.30 of the Churches Ʋnity, that either make themselves, or others, Lords over the Church, besides Christ, and parcel out this one Kingdom of the Son to many Lords, to the great dishonour of Christ, and dis-union of the Church.

The Pope was the first that professed himself to be the general Master in the whole Church of God: and after the Pope, a general Councel took this honour to it self; and by degrees, this last be∣came as hard, yea, a harder taskmaster to the Church, then the former. After, when particular Kingdoms fell off from the Pope

and his Antichristian Church, the mystery of iniquity, was not by this means wholly dissolved; but only was contracted and brought into a less compass; for then the Archbishop made himself gene∣ral master of the Church in each particular Kingdom, as the Pope before had done in all; and after the Archbishop rises up a Natio∣nal Assembly, as the General Councel after the Pope; and each of these in their courses, usurp Lordship over the Church of Christ, to the sad dissolution of its unity.

Most evident then it is, that during the time of the Apostasie, the Church hath been most miserably Lorded even amongst us; for the Priest he Lorded it over the People, the Arch-deacon over the Priest, the Dean over the Arch-deacon, the Bishop over the Dean, and the Arch-bishop over the Bishop; under which woful bondage the Church cried out, as Isa. 26. O Lord our God, other Lords besides thee have had dominion over us. And is this bondage of the Church now eased, by casting off those strange Lords? Yea, do not men rather seek to encrease it, by setting yet stranger over it, whose names are so full of mystery, that the common people cannot understand them? for now they would have the Classical Presbytery set over the Congregational,* 1.31 and the Provincial over the Classical, and the National over the Provincial; for so it is Voted, THAT IT IS LAWFULL AND AGREE∣ABLE TO THE WORD OF GOD, THAT THERE BE A SUBORDINATION OF CONGREGATIONAL, CLASSICAL, PRO∣VINCIAL AND NATIONAL ASSEMBLIES FOR THE GOVERNMENT OF THE CHURCH: Now here is mystery, and nothing but a certain rising up into the old power, under a new name. And mark how they prove this subordination of Congregational, Classical Provin∣cial and National Assemblies, to wit, by that Scripture, Mat. 18. where it is written, If thy brother trespass against thee, and will neither hear thy admonition nor councel, nor the admonition, and councel of other brethren, TELL THE CHURCH; that is, the Congregation of the faithful. Now from this place they prove the fore mentioned subordination of Assemblies, just as the Pope once proved himself to be above the Emperour, to wit, be∣cause it is written, Gen. 1. That God made two great lights, the Sun to rule by day, and the Moon by night. Now if this might be

brought about, which they design, the Church would be so far from being eased of its strange Lords that it should have them exceedingly multiplied; for what is a National Assembly, but an Archbishop multiplied? and what a Provincial Assembly, but a Bishop multiplied? And a Classical, but a Dean and Arch deacon multiplied▪ And thus the former Lords being removed, they would in their stead, cause the Church to swarm with Classical, Pro∣vincial and National Lords, and would by no means suffer Christs own Kingdom to return to his own Lordship and Domini∣on. And thus whilest they by secular power, seek to enforce these Ecclesiastical Lords over the Church, they absolutely break in pieces the unity of it, even whilst they bear the simple people in hand, that they above all other men seek to preserve it: seeing the plurality of Lords, is alwayes the cause of Schisms and divisi∣ons in the Church, which can never be one but under one Lord, the Lord Jesus Christ.

The fifth bond of the true Churches Ʋnity, is, ONE FAITH.

The true Church of God hath but one Faith,* 1.32 wrought by one Spirit, apprehending the same Christ, or the same living and eternal truth of God. So that Abraham, and Moses, and David, and all the Prophets, and all the Apostles▪ and we who now be∣lieve, and all that shall believe hereafter, all have, and do, and shall live in the same mystery of faith, that is, Believers in all Ages, do not live their own lives, but all live the life of Christ in their own souls and bodies, each one receiving equally from Christ; the life of Christ, which they all live alike in him, being one with him; as the branches live equally, the life of the Vine; and one brnch, lives it not more then another. Through faith then every Christian is carryed out of himself, and all his own things into Christ, whom he apprehends with all his fulness, for his own; and in this faith, all Christians are equal, and none hath a better or worse faith then another.

So that in regad of faith also, there is among the true Church unity and equality.

For all Believers have one and the same faith, of the operation of God, wrought by the same Spirit, which raised up Christ

from the dead; and that faith which the Spirit works, neither sin, death nor the devil can possibly prevail against; and so the faith of the operation of the Spirit, is altogether invincible in all the faithful.

Among true Christians, some are not justified by faith, and some by works, but all are saved through faith, without the works of the law.

Among true Christians, one Believers faith doth not appre∣hend one word, and anothers, another word; but the faith of each, and of all apprehends one and the same word of truth and life, which is Christ himself, Yesterday, and to day, and the same for ever.

Among Believers, one doth not live his own life, and another Christs, which indeed would make them very different and une∣qual, but all live Christs life alike, and none their own.

And thus is the whole Church knit together in Ʋnity of Faith.

Now this unity of faith is mightily able to preserve peace among Believers,* 1.33 notwithstanding diversity either of inward gifts, or outward works.

1. Ʋnity of Faith preserves peace,* 1.34 notwithstanding diversity of inward gifts, inasmuch as we are not made members of Christs body, through such and such gifts, but meerly through faith; and so he that hath one or a less gift, is equally a member of Christ, through his faith, with him that hath another or a greater gift; and so unity of faith, which makes us all one body in Christ, is to keep us one, notwithstanding diversity of gifts and operations; and di∣versity of gifts are in no wise to divide where there is unity of faith. Further, among them that believe, where there is the more gift, there is only the more labour; but there is not another, or a better Christ; and where there is the less gift, there is the same Christ, equally enjoyed through faith: He that had five Talents given him, brought in five that he had gained; and he that had ten, ten: but he that brought in most Talents, had not more of Christ then he that brought in fewer; and he that brought in fewer, had not less of him, then he that brought in more; but each having Christ alike by faith, brought in the exercise of his several gifts. And so unity of Faith is to keep us one, notwith∣standing diversity of inward gifts.

And secondly,* 1.35 it is to keep us one, notwithstanding diversity of outward works. For unity of Faith makes all believers righteous alike, though they differ in outward work; For in Christs King∣dom each ones righteousness is reckoned by his faith, not by his out∣ward works. And therefore Paul, Heb 13. 7. having reckoned up many excellent works of the Fathers, doth not enjoyn us to follow their works, but their faith, saying, Whose faith follow, considering the end of their conversation; seeing the unity of the Church stands in unity of faith; and there may be unity of faith in diversity of works; for faith uses freely any outward laws, manners, forms, works, so farr as they may tend to the mortifying of our bodies, and the edifying of our neighbours; wherein faith also will judge for it self, and will suffer no body to judge for it: and in all change of works, faith is the same, and changes not; and the Church still re∣mains, one, through unity of faith, in the midst of variety, and di∣versity of outward works. And therefore where men are account∣ed Christians for such and such outward works sake, and this unity of faith is not taught and received, there the gates of hell do cer∣tainly prevail.

And this is the fifth bond of the true Churches unity, Ʋnity of Faith.

Now they break this bond of the Churches unity,* 1.36 that live out of this faith of Gods Elect, seeing it is written, That the just shall live by faith: And therefore they that live by sense in the things of the world, or by form in the things of God, they live out of this faith and unity of the Church.

1. They that live by sense in the things of the world, break this bond of the Churches unity; even such as minde, and affect, and love, and desire earthly things, and have all their joy, comfort, sweet∣ness, satisfaction, support and confidence in the creature; these live out of the unity of the Church; seeing the life of sense is clean contrary to the life of faith: Faith carrying us to live in God out of the creature, and sense carrying us to live in the creature out of God.

2. They that live by form in the things of God, whether it be called Conformity, as the Prelates called it; or Ʋniformity, as the Rhemists, do also break this bond of the Churches unity. For to live

upon this or that form of religion, or worship, so as to think our selves good Christians therefore, and others evil, that shall live otherwise, is to fall apparently from the faith of the Church, seeing faith doth not live upon this or that form of Religion, but it lives on Christ only in every duty; and whatsoever form it may use for a help to the infirmity of the flesh, yet in the use of forms it lives above forms in Jesus Christ, and his fulness.

The sixth bond of the true Churches unity, is, ONE BAPTISME.

The true Church, which is the body or flesh or Christ, hath but one and the self same Baptism, by which it is purified; which is the Baptism of the Spirit: For the Apostle speaks here of that Bap∣tism wherein the whole Church is one; which is not the Baptism of the sign, which hath often been altered and changed, but the Bap∣tism of the substance, which comprehends all believers, and all ages, and under several and various dispensations; and was the same be∣fore Christs comming in the flesh, as since; believers both of the Jews and Gentiles, of the Old and New Testament, drinking all alike into one Spirit, though these more plentifully then those: So that, though many have wanted the Baptism of water, yet not one member of the true Church, hath wanted the Baptism of the Spirit, from whence our true Christianity begins.

Now this Baptism of the Spirit, is the onely Baptism that hath power and efficacy to make Christians one: For through the Bap¦tism of the Spirit it is, that the Church is made one body, as Paul saith, 1 Cor. 12. 13. For by one Spirit we are all baptized into one body, whether we be Jews or Greeks, whether we be bond or free, and have been all made to drink into one Spirit: The true Church, drinks all into one Spirit (as ye have heard) and not into many; and through one Spirit are baptized into one body, and not into many; and believers are never truly, one, till they partake of this one Baptism.

Now this Baptism of the Spirit, as it is but one, so it is admini∣stred onely by one Christ; as John Baptist witnesseth, Math. 3. 11. saying, I indeed baptize you with water unto reprentance; but he that cometh after me is mightier then I, whose shoes I am not worthy to bear, he shall baptize you with the Holy Spirit, and with fire; For

as none can give the Son but the Father, so none can baptize with the Spirit but the Son; for this is Christ proper and peculiar Baptism from the Throne of his glory, and no mans whatsoever; this he hath reserved in his own power, and hath not given it into any mans power.

And this is the sixth bond of the true Churches unity: One Baptism.

Now they break this bond of the Churches unity,* 1.37 that content themselves onely with the Baptism of water, being destitute of the Baptism of the Spirit; and so remain in the uncleanness of all their old corruptions and lusts, and in all the filthiness and pollutions of flesh and spirit; by reason of which they can have no true peace and agreement in heart, and Spirit, and Nature, with those who are cleansed from these pollutions, and are washed and justified purified and sanctified in the name, and by the Spirit of God: For what agreement can there be between them that live in all the corruptions of sinful men, and them that live in the renewing of the Holy Spi∣rit? So that it is not the washing of water, but the washing of the Spirit, that is the true ground of the true Churches unity; and they that want this Baptism of the Spirit, though they have been baptized with water never so much, live quite and clean out of the unity of the Church.

The seventh bond of the true Churches unity, is, ONE GOD AND FATHER OF ALL,* 1.38 WHO IS ABOVE ALL, AND THROUGH ALL, AND IN YOU ALL.

And this, though it be last named, yet it is the first fountain and original of the Churches unity, even One God and Father of all.

The true Church is a Kingdom of brethren,* 1.39 who have all, one God and Father, from whom all receive alike the divine nature; which being one and the same in all, without any difference, makes them all one, and equal, that are born of God. For among these, none have a better Father then another; nor none hath a more ex¦cellent nature then another, but all receive the same nature from

the same God and Father; and so are brethren in the Lord; and this also is another strong bond of unity.

For they having all one God an Father;* 1.40 First, all are alike dear to him, because all are alike born of him, and so he loves not one more or less then another, but comprehends all in one and the same love with Jesus Christ. And this truly known, will restrain believers from wronging one another, when they know, that such are every whit as dear, to God, as themselves; and that God hath as great and tender love to them, and care over them.

Secondly,* 1.41 All are alike near to us, because of this one God and Father; and so among true Christians there can be no such divisi∣ons, and factions, and sidings, as among worldly people; because one Christian is not nearer to us then another; and so we do not take part with one against another, but all are alike near to us: and so without any respect of persons, we embrace all that are born of God, with an equal love, and seek the good of each one, yea of every one as well as any one.

Now this God and Father of the Church,* 1.42 he farther describes that he is,

1. ABOVE ALL; The Father is above the children, and they are not above one another, but he is above them all, ruling and over-ruling them; and so they are not to live in their own wills, which might cause difference, but in their Fathers will, which causes unity; and thus his being above them all, keeps them in peace; Whereas we see, where children live without due sub∣jection, having no body above them, as it falls out sometimes a∣mong Orphans, there they are often unquiet and grievous to one another: But God is above all his children, and so keeps them in due subjection to him, and in quietness and love with one another, daily composing their differences through his unity.

2. He is,* 1.43 THROUGH ALL; as having communicated to all his own nature; and so according to this nature of his, which he hath communicated to all alike, and all alike possess, he is through them all. And hereupon they all must needs be one, because God never differs from himself, but his nature is at unity with it self in all, in whom it dwels; and brings them all out of the differences of their natures, into the unity of Gods.

3. He is,* 1.44 IN THEM ALL. God is such a Father as hath his presence in all his Children; he hath a special presence in them,

dwelling in them after the maner he dwelt in Christ, though not in that measure; for God dwels in Christ and Christians other∣wise then in the rest of the creatures; to wit, by communicating his nature to them through his union with them: And wherever God communicates his nature, there he is present most truly, powerfully, and gloriously indeed: And such a presence of God in his Church as this, keeps it in constant and unchangeable unity: For how can they who have God thus dwelling in them, and who again thus dwell in God, be at odds among themselves?

And this is the seventh bond of the true Churches unity; ONE GOD AND FATHER, &c.

Now they break this bond of the Churches unity,* 1.45 who have not this one God and Father of the Church to be their God, and their Father, who will needs call God Father, and yet are none of his children; who will be of the Church of God, and yet are not born of God; and so live according to their own natures, and not ac∣cording to Gods; all these, I say, break the unity of the Church, seeing we can no longer live in peace, then this one God and Father is above us, and through us, and in us. All they then that will needs be members of the Church through outward profession, and yet are none of this spiritual brother hood, as having no descent from this heavenly Father, they break this unity of the Church, even all the children that are onely born after the flesh, and so still live ac∣cording to the natures of men, and are not born of the Spirit, to live after the nature of God.

These now are the seven bonds of the true Churches true unity and peace;* 1.46 and there is no other bond of unity necessary for the Church, besides these: For if there had, the Apostle being guided by the Spirit, would never have omitted it. And therefore the more are they to blame, who making a great noise, and lifting up their voyce on high for unity,* 1.47 peace and agreement in the Church, yet do wholly neglect these seven bonds of the true Churches unity; and cry up one instead of them all; and that is External Ʋni∣formity. So that now among them, one body, and one Spirit, and one hope of our calling, and one Lord, and one Faith, and one Baptism, and one God and Father of all, are nothing at all to the Churches unity, but their uniformity is all in all; and whoever breaks that (which yet they have no Scripture of God to enjoyn,

no nor once to name) he is the man, with them, that breaks the Churches peace; and so, Antichrist-like, they have exalted their single uniformity above this seven-fold unity of the Church, and so have (as much as in them lies) made the word of the Spirit void, through their carnal (that I say no more) traditions. For a man may break all these seven bonds of the Churches unity, and yet be a very good member of their Church, if he onely observe their uni∣formity; but if he break this, he is a Schismatike and an Heretike, and not worthy to live in their account, though he live in all the bonds of this true and spiritual unity.

Wherefore to escape these snares, let all believers know assu∣redly, that these seven bonds named by the Apostle, which are all spiritual, and of God, and not one of them carnal, or of man, are the onely bonds of the true Churches true unity; and that whoever of their own minds presume to add to these, are guilty of adding to the word of God, themselves being but wretched creatures; and so involve themselves in all the curses written in his Book, among which death and hell have their place. And let us further know, that whoever do combine together to make themselves one, out of the fore-named unity, though they call themselves the Church never so much, yet they are but sects, and schismes, and divisions, and factions rent from the true Church of God: for such men choose and frame to themselves some singular way of worship, form, order, &c. whereby they think they excell other Christians, and so cause the simple and ignorant (which are the multitude of people) to follow them; especially having countenance of worldly authority; by which means both they and their followers, depart from the true unity of the Church: For when, this seven-fold spiritual unity is neglected, Christianity is torn in pieces, into as many sects as the world and Devil please, till there be no foot-steps left, either of faith or love. So that whatever these men pretend, most certain it is, that all con∣fedracies in the Church, of outward orders forms, rites, laws, cere∣monies, disciplines, which are necessarily enforced by the secular power, seduced by the Ecclesiastical, will never hold the Church to∣gether; but all these are, and have proved, and will prove, rather a wall of partition in the Church, then a bond of union; and if they seem to work union, yet it is no other then the mingling clay and iron together, which no pains nor art can perfectly compound. For all peace and union in the Church, knit by other bonds, then are

here named, is no spiritual union, neither will it stand.

And therefore dear Christians and believers, seeing we have seven bonds of unity, all of Gods own making, to make us one, let not diversity of forms and rites, which are but sorry things of mans making, separate and divide us: but seeing each of these bonds are able to make us one, how much one, should all of them together make us?

And thus having shewed from the word,* 1.48 how all Christians and believers are made one by God; the next thing, I shall aim at, is, to shew how they may continue one among themselves, in refe∣rence to that communion they have with one another, whilst they sojourn in this world, flowing from the former union; that so all darkness and mistakes, which now, even many believers are grie∣vously inwrapped in, may be dispelled and done away, and we may live in this pure and perfect union with one another in God, making all outward things subservient hereunto, and none of them pre∣judicial.

And to this purpose I conceive, we are,

• 1. To know some things: And
• 2. To do other things:* 1.49
• And both otherwise then yet we seem, either to know or do them.

1. To preserve our peace we have in Christ,* 1.50 we must be instruct∣ed aright, in the matter of the Churches GOVERNMENT, because the mistake in this thing is so great a cause of controversie and division among us at this day. For if the true Church hath its true government, without any such forms and laws and power, as is now so earnestly contended for,* 1.51 there is no reason we should. fall out and divide for these things.

Now the Government of the Church, is twofold.

1. There is that Government, which God exercises immediatly by himself.

And 2. That Government which he exercises mediately, and by the faithfull.* 1.52

The first of these, that is, Gods immediate Government, is also two fold:

1. The Government of his speciall providence.* 1.53

2. The Government of his spiritual presence.

The first sort, of Gods immediate Government of his Church,

is the Government of his special providence, and this is a most strange, wonderful and glorious Government. This was that Go∣vernment of God, over the Church of Israel, when he took his own Nation, out of the midst of another Nation, by temptations, signs, wonders, by a strong hand, and a stretched out arm, and great terrours, when he led them through the red Sea, and through the wilderness, in paths that were not trodden, when he fed them with bread from heaven, and water out of the Rocks, when he suffered no man to do them wrong, but reproved even Kings for their sake, and through multitudes of enemies and oppositions, led them into the Land of Canaan. Thus, God led that Church, from bondage to liberty, from tribulation to quietness; from a sordid condition, to honour and renown; from a strange land, to a land of inheri∣tance; and from slavery to a Kingdom. And this was a glorious Government indeed, standing in Gods immediate conduct from heaven, far above all humane councels, wisdom, stratagems, or any thing else of mans contriving and acting: and this government of God is so far beyond all humane apprehensions that according to this, it is said, His way is the Sea, and his path in the great wa∣ters and his footsteps are not known.

And is not this kinde of Gods government, of the spiritual Church of the New Testament, every whit as wonderful and glori∣ous, as was that of the visible Church of the Old Testament? For though the beginning of it was small and low in the world, yet did it receive encrease with the encrease of God, and was pre¦served, maintained and enlarged in the world, notwithstanding all the rage and cruelties of the persecuting Heathen Emperours, for three hundred years together; and ever since, God himself hath taken the conduct of this Church, and hath carryed it through difficulties, distresses, reproaches, prisons, torments, deaths, to ease, liberty, comfort, joy, salvation, glory, life, happiness; and this hath been Gods glorious government of the Church hitherto. And at this present time the Church of God wants not this government, among all the troubles, confusions, wars, and desolations of the Kingdom, but God is now as near his true Church as ever, and supports it and comforts it, and guides it as a skilful Pilot, in such sort, that though the flouds lift up their voice and billows against it, yet they cannot sink it; For the Lord on high is mightier then the mighty waves of the Sea: And so still, even at this day, the

Lord leads his flock through the midst of Wolves and Lyons, yea through the midst of Devils, in admirable and invincible safety, and gives them light in darkness, councels in difficulties, and suc∣cess in all attempts, above and beyond, both all the power, and all the expectation of the world.

Now note here, that this kinde of government of the Church, God doth not mannage, according to the wisdom and thoughts, no not of his very people, but wholly according to the councel of his own will, and the thoughts of his own heart: doing things, that they must not know yet, but must know afterwards; yea, such things as for the present seem absurd, and absolutely destructive. And this is the usual way and order of Gods governing his Saints. That of Luther, on Gen. 39. is worth our minding here.

I (saith he) have often endevoured to prescribe certain wayes and me∣thods to God,* 1.54 which he should use in the governing of his Church. Ah Lord (said I) I would have this to be thus done, in this order, with this event. But God did altogether con∣trary to what I did desire. Then again thought I, why, my councel is not differing from the glory of God, but it will make much for the sanctifying of thy name, the gathering and en∣creasing thy Kingdom, the propagating the knowledge of thy word; and to be brief, it is a most excellent and profitable de¦sign. But God no doubt laughed at this wisdom of mine, and said, Go to now, I know thee to be wise and learned, but this was never my manner, that either Peter or Martin (mean∣ing himself) should teach, or form, or govern, or lead me. For I am not a passive, but an active God, who use always to lead, govern, form. Now (saith he) it is very grievous, that our wisdom should be only passive, and that we are commanded to mortifie and slay it; and therefore many, who could not endure this mortification, have fallen horribly.

And thus this kinde of Gods government, is wholly according to his own wis∣dom and councel, and wholly without, yea contrary to ours. And thus we are in some measure acquainted with the government of Gods special providence, over his Church.

2. The second sort of Gods immediate Government of his Church,* 1.55 is the Grvernment of his spiritual Presence, or Gods government within us. For the right Church, is the City of God, and hath God in the midst of it, being built and framed, and that

according to every part of it, by the Spirit, to be the habitation of God; this is the temple of the living God, as God hath said, and God is in it of a truth: And if any would know what this Church is called, the name of it is, THE LORD IS THERE. And so the whole guiding and ordering of this Church, depends wholly on God, who dwels within it. For God will not dwell in his own Church, and sit still, whilst others that are without it, shall govern it; but the government of the right Church, lies on his shoulders, who is Immanuel, God with us, and in us. And so this government of the Church, is one of the invisible things of God, in the Church: Christ who fils it, governing it, by a most present and powerful, but invisible influence, leading it into truth, by the Spirit of truth; into patience, by the Spirit of patience; into love by the Spirit of love; into power, by the Spirit of power; into humility, meekness, patience, heavenly mindedness, and into the ful∣ness of all Righteousness, by that Spirit, which contains all these graces in it self, and works them in all those, in whom it dwels. In this government we hear the voice behind us, saying, This is the way, walk in it, when we turn either to the right hand, or to the left. In this government we have not outward laws to order us, as the Kingdoms of the world have, but an inward law written in our hearts by the Spirit of God, as God hath said, I will write my law in their hearts, and in their inward parts; and this law, is the word of life; for the living Church or body of Christ, can only be governed by a living word, which is called, the law of the spirit of life.

And according to this Government also, God guides the true Church wonderfully the soul not seeing the ways and councels of God, whereby he forms and fashions the Church, according to his own minde, and good pleasure, clean contrary to humane reason and judgement; for he brings them to mourning, to bring them to comfort; brings them to despair, to bring them to faith; to death, to bring them to life; yea, even to hell, to bring them to heaven: leading his chosen people after such a manner, that nothing would follow but faith, which looks not at the things which are seen, but at the things which are not seen. And thus, when the soul is in the midst of many fears, woes, agonies, temptations, till it feel in good earnest, the true sorrows of death, and pains of hell, and in this darkness sees no beam, nor the least glimmering of

light; and wants all counsel, and knows not which way to turn it self: then Christ comes and manifests himself to the soul, and counsels, and directs, and comforts it, and leads it into the path of life, and redeems it from all distress, subduing the world, and the devil, and sin, and death, and hell under it; yea, and carrying it into all the fulness of God.

Now these two sorts of Governments,* 1.56 to wit, the one of his special providence, and the other of his spiritual presence, the true Church never wanted in any Age: And in this present Age, when the Prelatical Government hath been dissolved for several years together; Can any Christian think, that the right Church of Christ hath been without all Government? Nay, all this while it hath been governed most powerfully by his special providence, and most sweetly by his spiritual presence: So that neither the world, nor the devil have been able to prevail, neither against its grace nor comforts: And for an outward, formal, visible, enforced Go∣vernment, after the manner of civil Corporations, or worldly Kingdoms; the true Church can as well want such a Government at all times, as at any time; yea, and it is best without it, as being farthest removed from the tyranny of men, and more immedi∣ately under the Government of Christ, its onely King and Law-Giver.

And therefore they that are so violent for an outward and visible Government of the Church,* 1.57 after the manner of the Kingdoms of the World; I do heartily wish, that if it be the good pleasure of God, they might sometime or other be exercised with temptations of despair, and with the sence of the wrath of God, and everlasting burnings: For by this means their idle and vain thoughts and speculations of governing the Church of God by hu∣mane power and methods, would soon vanish, and they would soon give over to trouble themselves, and the faithful, about things that have neither power in them to free from eternal death, nor to procure eternal life.

And thus much for that two-fold Government of the Church, which God himself exercises immediately in and over it; where∣of we must not be ignorant,* 1.58 if we desire to preserve the peace of the Church, both in our selves and others.

Now besides this immediate Government of God there is ano∣ther sort of Government of the Church, which Christ exercises

mediately by the Church: And this also is Christs Government, and not mans; and men who have not known nor understood the former Government of Christ, have mistaken this also, through the same unbelief; wherefore, they not so much as minding the former Government of Christ, which is immediate, and by him∣self, have made this mediate Government of the Church by man, to be all; And this also, I say, they have understood most gross∣ly and carnally, and not according to the Word, but according to their own ignorant and seduced hearts. I shall not trouble the Reader with their particular mis apprehensions in this matter; see∣ing it is far more profitable to content our selves with the plain and evident truth, then to enquire after variety of errors. Where∣fore letting alone their darkness, I shall onely endeavour that the light of the word may shine unto us in this matter, that herein also we may be taught of God, if it be the will of God.

This mediate Government then of Christ, in the true Church,* 1.59 I conceive to be nothing but this, Christs ordering all things by the faithful, among the faithful, in reference to the communion of Saints.

Now because many Christians desire instruction and light in this matter, I shall be willing to hold forth to them that measure of knowledge, which I have received herein; being desirous also to learn my self of them that can teach me better by the Word. And that I may proceed the more distinctly, I shall propound several things, to which I shall speak in order; and they be these:

1. To whom Christ hath committed,* 1.60 the power of ordering and managing all things in the true Church, in reference to the communion of Saints.

2. What kinde of power this is which the true Church hath.

3. What is the extent of this power.

4. What is the outward instrument of it.

5. What the true Church can do, by vertue of it. And this comprehends these particulars.

1. It can gather it self together.

2. It can appoint its own order.

3. It can choose its own officers; and if need be, reform them, or depose them.

4. It can call its own councels.

5. It can judge of all Doctrines, both of its Officers and Councels.

And all these things I reckon needful for the true Church to know, for the preserving among themselves that peace and unity they have in Christ.

They first thing then is,

1. To whom Christ hath committed the power of ordering and managing all things in the true Church, in reference to the communion of Saints.

I Answer;* 1.61 He hath given it to the true Church it self, as for∣merly described, even to each and all the members of it: for as natural power belongs to all natural men alike, so spiritual power (which is the true Church power) to all spiritual men alike. Christ in a Believer is the root of true Church-power; and because Christ dwels in all Believers alike, through unity of faith: there∣fore all Believers partake alike of spiritual and super-natural power; and no one partakes of this power more then another, any more, then he partakes of Christ, more then another; but Christ in them all, is the self same power of God, to do all things that are to be done in the Kingdom of God.

And according this sense, that place in Math. 16. 19. is to be understood;* 1.62 where Christ saith to Peter, And I will give unto thee the keys of the Kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven. The Pope and Papal Church, under colour of this place, have made great merchandise, and have exceedingly abused, and cheated the Nations, for many hundred years together; but the light of the Gospel hath shined forth, and the days of their traffique are at end: And yet since, others have been trucking with the world, by their false inter∣pretations of this place, and have thought to use it, to their great advantage; but the day hath so far dawned, that their shadows also, are flying away.

But not to keep you longer, from the words themselves; Peter had said to Christ, Thou art Christ, the Son of the living God: And Christ replyed to Peter, Blessed art thou, for flesh and blood hath not revealed it to thee, but my Father which is heaven; and then adds, Ʋnto thee will I give the keys of the Kingdom of

heaven,* 1.63 &c. that is, not to Peter as an Apostle, or Minister, but as a Believer, who had the Revelation of the Father, touching the Son: and so also, they are given equally, to each faithful Chri∣stian, who hath the same Revelation with Peter, as also to the whole communion of Saints. And so, these Keys are not given to any particular person or persons, consisting of flesh and blood, or im∣ployed in such or such an Office; but that man, whoever he be, that hath the Revelation of the Father, he it is, to whom these Keys are given, and to none else: and so they are given to each Believer in particular, and to the whole Church of Believers, in general.

But what are these Keys,* 1.64 about which, there hath been so great a do in the Church?

I answer,* 1.65 They are not any outward Ecclesiastical power what∣ever,* 1.66 that men have devised, to serve their own turns withal; but to pass by the many false conceits, wherewith many former and present Writers▪ have and do still trouble the Church; John doth tell us plainly, Joh. 20. 22. what Matthew means by the Keys of the Church. Christ (saith he) appearing to his Disciples after his Resurrection, breathing on them, said, Receive the holy Spirit [here are the Keys of the Kingdom of Heaven] and then adds, Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained; that is, when ye have received the Spirit, then you have received the Keys, to binde and loose, to remit and retain sin, and that not according to your wils, but wholly according to the minde, and will, and direction of the Spirit. And so, Christ then before his ascention, gave these Keys, truly to his Disciples, but more solemnly and fully at the day of Pentecost; when the Spirit was given by Christ glorified: and after, the Gentiles, who by the preaching of Peter received the Spirit, even as the Apostles did, they also received these Keys; and so all, that have received the Spirit, have the Keys of the Kingdom equally committed to them and the power of binding and loosing by the ministration of the Spirit. And so these Keys, appertain not only to greater Congregations of Christians, but to the very least communion of Saints, as Christ hath promised, Where two or three are met toge∣ther in my name, there am I present in the midst of them: Where we see, that two or three, gathered together in Christs name have as much power, as Peter, and all the Apostles; because Christ, is

equally present with these, as with those. Again, Christ hath com∣manded, that if the offending brother, will not hear the admonition of two or three other brethren, the offended brother should tell the Church, Mat. 18. 17. Now the Church, is not the Officers, but the Congregation of the faithful, seeing men are not of the Church through any Office, but only through faith. And by all these things it is evident, That the power of Church-government, that is, the power of acting and ordering all things, among the faithful, belongs to every faithful man alike, in the Congregation of the faithful.

2. What kinde of power this is, which the true Church hath.

I answer in general,* 1.67 that it is a power sutable to the Church or Kingdom, whereof it is the power: now as the Church we speak of, is that Church, which is born of God, and of the Spirit, and so is not at all of this world; so the power, that is agreeable to this Church, is the power of God, and his Spirit, and not at all of this world; that is, it is not any civil or secular power; I may add, nor any Ecclesiastical power (according to the common under∣standing it) that hath any place in the true Church, but meerly a spiritual and heavenly power, without any conjunction or mix∣ture of the other; seeing Christs power is perfect, and every way sufficient for his own Kingdom, and Christs Kingdom is Gods Kingdom, as well as the Fathers: and so men may as well carry worldly and secular power, into the Fathers Kingdom, as into the Sons, seeing this, is no other then the Kingdom of God, though it be among men, and no other then the Kingdom of Heaven, though it be upon earth; which hath not been understood nor considered by them, who have been so busie to bring secular power into a spiritual Kingdom, as if Christs own power, in his own Kingdom, were either weak or imperfect.

More particularly, this true power, of the true Church, is (as I said) Christs power in the faithful, which is, the self-same with Christs power in himself; and so,

1. It is not a power of violence, but a power of influence, even such a power as the Head hath over the members, and the soul over the body; it is not a coercive, but a perswasive power, a power that makes men willing that are not willing, and doth not force the unwilling, against their wils.

2. This power is humble, and not proud, as worldly power is; for the power of the world, sets men over others, but the power of the Church, sets men under others; I (saith Christ of himself) am among you as one that serves: and again, He that will be the chief among you, let him be the servant of all.

3. This power, is for edification, and not for destruction; as Paul acknowledges,* 1.68 again and again, that the power the Lord gave him, was this, and no other power, viz. not to cast men out of their native Kingdoms, but to translate them into Gods Kingdom; not to take away their outward Liber∣ties or Estates, but to bring them into the Liberty and Inhe∣ritance of the Saints; to bring men to eternal life, and not to destroy men, by temporal death.

4. This power, seeks the good of others, more then its own, yea good of others, with the neglect of its own: So Moses was not busie, to have a most rebellious people, blotted out of the Book of life, but rather desired, his own name might be blotted out of that book, that (if it had been the will of God) theirs might have been written in. And Paul desired that himself might be separated from Christ, that his bre∣thren and kinsmen after the flesh, might have been united to him. And if this power seek the good of others after this high rate, even to the neglecting, as it were, and laying aside their own eternal good, how much more to the neglecting and laying aside their temporal good, their worldly profits, ad¦vantages and dignities?

5. This power, doth not make others suffer, to enlarge the Church, but suffers it self, to bring this about; So Christ, as Wickliff saith, through his poverty, humility and suffering in∣jury and death, got unto him, the children of his Kingdom, and not by force; and the Martyrs enlarged the Church of Christ by dying themselves, and not by causing others to die; the blood of the Martyrs, being the seed of the Church.

6. This power, only acts to a spiritual end, salvation, and only according to spiritual Laws; but not, to any temporal and worldly ends, according to civil and humane laws.

And thus you see, that this true Church power, for the nature

and quality of it, both in general, and in particular, differs very much, both from the apprehensions and practise of the most of our Ecclesiastical men.

3. What is the extent of this true Church power?

I answer;* 1.69 that this power extends it self full as far as the Church, but no further: For what hath the Church to do, with those that are not of the Church? What have we to do (saith Paul) with them that are without? For Church power, which is spiritual, is no more sutable to the world, then worldly power, which is fleshly, is sutable to the Church. The power of the Church, which is Christs power, onely reaches so far as Christs Kingdom; that is, the people that are born of God, and his Spirit. True, Church Go∣vernment reaches as far as Christs and the Spirits effectual in∣fluence and operation, but no further; that is, to all that are wil∣ling, but to none that are unwilling. As nothing hath more troubled the Church, then to govern it, and give it Laws after the manner of the world, by secular force and power; so nothing hath more troubled the world, then to govern it, and give it Laws, after the manner of the Church, by the aforesaid compulsion. Wherefore as the Government of the world is not to be spread over the Church; so neither is the Government of the Church to be spread over the world: but as the world and the Church are distinct things, in themselves, so they are to be contented with their distinct Govern∣ments.

4. What is the outward instrument of this power?

I answer,* 1.70 The word only, which is the only scepter and sword of Christs Kingdom, to govern his people, and subdue his enemies. Christ himself the Head of the Church, used no other instrument to govern his people by, but the word or the preaching the Gospel of the Kingdom, and declaring what he had heard from his Father; and at his departure out of the world, he told them, That as his Father had sent him, so did he send them, and no other∣wise; that is, to do all in the Church by the power of the word, and nothing by the power of the world. And so, the true Church doth all in it self only by the Gospel, by the Gospel it bindeth and looseth; by the Gospel, it remits and retains sin; by the Gospel, it

quickens to life, and wounds to death; by the Gospel, it receives in, and casts out; by the Gospel, it works faith, renues the life, acts, orders, guides and governs all things; and that Church that hath another scepter and sword besides the word, that hath orders, and constitutions of men, to govern by, and plurality of votes in Classical, Provincial and National Assemblies to binde and loose by; that have their own Laws and Orders to be their Scepter, and the Authority of the Magistrate to be their Sword in their Kingdom; I say, if these be the ways and instruments of their Governments, assuredly the Church they boast of, is another Church then Christs, and is no other in very deed, but a Kingdom of sin and darkness, and death; and when its form of godliness, which it hath put on to deceive, shall after a few years vanish away, it shall re∣turn into the shape of its first beginning.

And therefore let us know, whatever rules, orders, or humane inventions, men do study and devise to govern their Churches by, the true Church of Christ shall ever be known by the scepter and sword of the onely Gospel preached in it, which is fully sufficient for the regiment of the Church; else Christ were an imperfect Law∣giver: And all those that do affirm, that the votes, determinations, rules and constitutions of Councels, are better for the well orde∣ring and governing the Church, then the pure and naked word of the Gospel, by the ministration of the Spirit, in my judgement they speak blasphemously.

Let us now hear what Luther saith to this purpose;* 1.71 Christians (saith he) ought to be governed by that word, and no other, whereby they are made Christians, that is, free from sin; and this is, only by the pure Gospel of God, without the addition of Councels, Doctors, Fathers. For what is it to govern Christians by that word, which though they keep, yet neither do they become Christians, nor continue such? nay, they cease to be Christians, and lose Christ. And of this sort is every word besides the Gospel: and salvation reigns in us, not by the laws of men, but by the power of Christ. Farther, they that are not Christians, are to be restrained other ways, then by the traditions of men; for these are to be let alone; and as Paul saith, We are not to mingle with them. There is the secular sword, there is the Magistrate for these, and it belongs to him to restrain those that are evil, from evil deeds, by the power of the sword. But the Bishop, or

Overseer, governs Christians without the sword, only by the Word of God; seeing it is certain, they are not Christians, except they be spontaneously good; and such they are made by the force of the spirit of faith;* 1.72 as Paul saith. Rom. 8. As many as are led by the Spirit of God, they are the children of God. What madness then is it to urge them that are willingly good, with the Laws of the evil? And yet, saith he, There are not a few light and vain men,* 1.73 that think that the business of the Gospel, is to be promoted with weapons and cuffes.

And the same Luther, in his Epistle to the Christians, and Preachers of Erphurd, saith, Consider in your minde, with what sword, I subdued the Papacy, and the whole state of religious men, who before were dreadful to all; of whom it was said, Who shall fight with the Beast, that hath power to make war with the Saints, and to overcome them? And yet (saith he) I never touched them with so much as one of my fingers;* 1.74 but Christ destroyed and overthrew all that detestable Kingdom, by discovering their ini∣quities, by the Spirit of his mouth, that is, by the Word of the Gospel.

In which passages of his (besides what is spoken before) it is apparent, that there is no other instrument of the true Churches power, but the word of the Gospel, which is the only scepter and sword of Christs Kingdom.* 1.75

5. What the true Church can do by vertue of this power.

Now the true Church by the power it hath received from Christ, can,

1. Gather it self together,* 1.76 when, and as often as it pleaseth. The company of Believers have power to gather themselves toge••ther for their mutual good, instruction, preservation, edification, and for the avoiding or preventing of evil, and that without the consent or authority of any extrinsecal and forraign power whatever; else Christ were not a sufficient founder of his Church.

And if every free Society, not subjected to tyranny, hath power in it self to congregate and come together; as conveniency and necessity shall require; as is evident in all civil Corporations, and in all Fraternities and meetings of love; much more hath the

Church of Christ, which is the freest Society in the world, power to meet together into a communion of Saints, though it be without and against the consent and authority, of the powers of the world.

And thus the Disciples, immediately after Christs resurrection, though the People and Rulers were wholly set against them, did often meet together among themselves, though privately, and Christ himself came and stood in the midst of them, and finding them in that way of Communion, said, Peace be unto them: And so by his own presence did both justifie and encourage such meet∣ings. And after, the Apostles, with other Believers, to the number of an hundred and twenty, met together in an upper room, to pray, and to choose an Apostle in the stead of Judas, Act. 1. And at the day of Pentecost they all met again, Act. 2. Though the Elders of the Church, and Rulers of the state, were utterly against their meetings. And again, Act. 4. Peter and John, after the threatnings of the Rulers and the Jews, went and met with their own company, which was now mightily encreased by the Ministery of the Gospel, and declared to them all things that God had done by them, and the Rulers had done against them; whereupon all of them joyned together in the praise of God, for the success of the Gospel, against the power of the world. And again, Act. 6. the Church of its own accord met together to chuse seven Deacons; And a multitude of other instances, might be produced. By all which it appears, that the Church of Believers hath power of it self to appoint its own meetings, as conveniency or necessity shall require for the good of the Church. And therefore none are to presume to deny the Church, this power which it hath received from him, that hath all power in heaven and in earth: Neither ought the true Church to suffer this power to be taken from them, which they have received from so good a hand; but still to use their own Christian meetings, though the Powers of the world never so much oppose them, as the Apostles and Believers in their time began, and as Believers after, for 300 years continued, notwithstanding the barbarous cruelties of the persecuting Em∣perours.

2. As the Church of the faithful,* 1.77 hath power from Christ to meet together; so, secondly, to appoint its own outward orders: For the Church whilst it dwels in flesh and bloud, uses some ex∣ternal Rites, by which it is neither sanctified in soul or body; but

they are things meerly of outward Order and decency: And these things each Church or Communion of Saints may order by it self, according to the wisedom of the Spirit; so it observe these Rules.

1. That they do all things in love,* 1.78 seeing all Laws without love are tyranny; and so whatsoever is not from, and for love, is not to be appointed; and if it be, it is again to be abolished; seeing no Text of the Scripture it self, if it build not up love, is rightly interpreted.

2. They are to do all things for peace, and all outward Orders in the Church, must be to procure, and to preserve Peace among the faithful, and not to break it. They are most unhappy and pernicious Orders, that do not only offend a few of Christs little ones, (which it sef•• is a sad thing) but do grieve, dis∣quiet and prejudice the peace of the generality of the faithful.

3. They must do all things after the wisdom of the Spirit,* 1.79 and not after the manner of the world: seeing the Church is not to be ordered according to the manner of the world, but rather against it; as the Apostle saith, Be not conformed to this world.

4. They must appoint nothing as of necessity; For there is no more pestilent doctrine in the Church, then to make those things necessary, which are not necessary: For thus the liber∣ty of faith is extinguished, and the consciences of men are ensnared. We doubt not but Believers may order any out∣ward things for their own good, so they do not impose them necessarily on any; as if the observing of them were righte∣ousness, and the omission of them sin. And so the Church after all its Orders, it is to leave indifferent things as it found them; that is, free, and at the liberty of the faithful, to observe, or not observe, as they shall see cause, or judge con∣venient. For all these kinde of things are indifferent in their own nature; and God regards no more the manner, and form, and time, and circumstances of spiritual duties, then the manner, and form, &c. of our eating, and drinking, and working, and marrying, and trading; for all which, it is sufficient, if they be done in Christian wisdom and discretion,

without being tied necessarily, to a set and unchangeable form.

5. They may perswade their Orders (if they see cause) by the spirit of love and meekness, but must not enforce them, upon pain of secular punishment, or Church censure; as those use to do, that make themselves Lords and Tyrants in the Church. For these outward things the Church can order, onely for the willing, but not for the unwilling. And so, if some Believers shall think good, upon just grounds, to do otherwise in these outward things, then the generality of the Church, yet ought the Church to be so far from censuring them, that it is to entertain Communion with them, not∣withstanding any such differences. For when Christians are knit to Christ, by faith, and do receive and walk in his Spirit, all other things are indifferent to them, to do, or not to do; to use, or not to use, at their own freedom. And Christ onely being sufficient for all his; whatever is besides Christ, is a perishing thing; and so is so far from being to be imposed, that in it self it is not to be valued.

Now if the Church do appoint any outward Orders, these rules it is to observe; yea, the spiritual Church doth always observe them, and never made rules in it self, upon other terms, then are here set down.

But on the contrary,* 1.80 the carnal Church, or Churches of men, they especially trouble themselves about these outward things; and of these they make Laws, and Constitutions, yea, sin and righteous∣ness; and by these things they judge the Church, and the mem∣bers of Christ: In such sort, that they that will submit to their Rules and impositions, shall be the Church of Christ; but they that will not, shall be reckoned Hereticks and Schismaticks. And hereby they declare, that they are fallen from the power of godli∣ness, to the form, and from the substance of Religion, to the cir∣cumstances; inasmuch as they advance empty forms and shadows, in the place of righteousness, and peace, and joy in the holy Spirit. And to these we may say, with Peter, Why tempt ye God, in putting such a yoak upon the Disciples and Members of Christ?

And though this kinde of Church will with these things still be troubling us, and biting us by the heel, yet in the power and pre∣rogative

of the seed of the Woman, we will, by degrees, bruise its head, till at last we break it quite in pieces,

Now one thing more I shall adde, touching the Churches power to appoint its own Orders, as conceiving it very necessary to be known; and that is this:

That the true Church hath power to appoint these outward Or∣ders,* 1.81 not for it self onely, but also for its Officers (which also are part of it self) and it is not to suffer its Officers to frame or impose such on it. For the Church is not the Officers, but the Officers are the Churches; as Paul hath taught us, saying to the Church, All things are yours, whether Paul, or Apollos, or Cephas. And so the Officers are the Churches, and are to be ordered by it, in these things, but are not to order it. And if the Officers of the Church, forgetting that they are servants, shall presume by them∣selves to order outward things for the Church, without the Church, as now is done; the Church still remains above the Officers, and hath power to interpret, change, or wholly take away all those things, as it sees occasion: to wit, so far as they are a stumbling block to the weak, and a grief to the strong, and tend to work division among the faithful. Presumptuous Officers are they, and know not where Christ hath set them, who instead of being or∣dered by the Church, go about to order it, and make themselves the Lords of the Church, being but the servants of it.

3. The true Church hath power to chuse its Officers, and if there because, to reform them, or depose them.

The Church hath power to chuse its own Officers.* 1.82 True indeed it is, that as in the natural, so in the spiritual body, every member is in office; and that the Ministry of the New Testament, being the Ministration of the Spirit, is common to all that have received the Spirit. Wherefore, if every Believer, hath received the Spirit to profit withall, and hath power and priviledge, as opportu∣nity serves, and necessity requires, to speak the word, that the power and vertue of Christ may be declared through them all: there is no doubt, but any Community of Christians may, by a common consent, chuse one or mo, to speak to all, in the name of all. Agree∣able to this is that of Paul, 2 Tim. 2. 2. where he commands, That the office of teaching be committed to faithful men, who are

able to teach others. Where the Apostle, contemning all super∣fluous ceremonies and pomp of ordaining, onely seeks, that the Mi∣nisters may be fit and able to teach, and without any more ado, commits the Ministry of the word unto them.

More parricularly in this matter we shall enquire after these three things.

1. What Officers are to be chosen?

2. Out of whom they are to be chosen? And,

3. By whom they are to be chosen?

For the first,* 1.83 What Officers are to be chosen? Paul teaches us this, saying, They must be faithful men, apt and able to teach others. For as among natural men in the world, they that have most na∣tural power and abilities, are fittest to be the Officers: so among spiritual men in the Church, they are fittest to be the Officers, that have most spiritual power, that is, such in whom Christ and the Spirit are most manifest; and of this, the faithful of all sorts are Judges. Wherefore no natural parts and abilities; nor no hu∣mane learning, and degrees in the Schools, or Ʋniversities; nor no Ecclesiastical Ordination, or Orders, are to be reckoned suf∣ficient to make any man a Minister, but only the teaching of God, and gifts received of Christ, by the Spirit, for the work of the Ministry, which the faithful are able to discern and judge of.

2. Out of whom these Officers are to be chosen? And that is, out of the flock of Christ, and nowhere else. Indeed Antichrist bringing in humane learning, instead of the Spirit, chose his Ministers onely out of the Ʋniversities: but the right Church chuses them out of the faithful; seeing it reckons no man learned, and so fit to speak in the Church, but he that hath heard and learn∣ed from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he must needs be a man, that is capable of humane power; so supernatural power is founded on a supernatural gift, and he must needs be a Believer, that is ca∣pable of this spiritual power: And so a man must needs first be of the Church, ere he can have any power or office in it. Wherefore all unbelievers and carnal men are so far from having any power in the true Church, that they have no place in it; and are so far from being Officers, that they are not members: For they that

neither have, nor know spiritual power themselves, how can they exercise it among others?

3. By whom they are to be chosen?* 1.84 And that is, by the Congre∣gation, or Community of Believers: For if every free Society hath power to chuse its own Officers, much more hath the true Church this power; being (as is said) the freest Society under heaven. And so the true Church is not to have Officers thrust over them by others, but is to chuse them its self.

If any object against this,* 1.85 that Paul commanded Timothy and Titus to appoint Elders; and that Paul and Barnabas, Act. 14. 23. did chuse Elders in every Church with prayer and fasting. And therefore it may seem that the Congregation hath not power to chuse its own Ministers, but that some chief Ministers must ap∣point other Ministers in each Congregation.

To this I answer:* 1.86 That if there were any Ministers among us, that did hold the place of the Apostles, living and acting evi∣dently in the vertues of Christ, and in the knowledge and power of the Spirit, I would not doubt to allow them as much authority, in ordaining Ministers, as Paul and Barnabas, or any of the other Apostles had: But since it is very evident, that very few of these have the Spirit of the LORD upon them: how should they have Authority to appoint Ministers, who cannot themselves be reckoned Believers, or spiritual?

But secondly, If they were true Ministers, through the anointing of the Spirit, yet could they not appoint Ministers in other Con∣gregations, without their own consent and approbation, but those whom the whole Church chuses, they are to commend to God by prayer; and if they should refuse to do this, yet he who is chosen by the Church, is sufficiently its Minister, through the Churches choice alone. Neither did Paul, or Barnabas, or Timothy or Titus, appoint any Minister, by their own single Authority, without the con∣sent of the Church; as may appear by those Scriptures, 1 Tim. 3. and Titus 1. where Paul saith, The Overseers, or Elders, as also the Deacons, or Ministers, should be blameless and unreproveable. Now neither Timothy, nor Titus, knew of themselves who were blameless in those places, but onely received the Testimony of the Church, which chose them to that office.

Further we see, Act 6. that the Twelve Apostles together, did not, by themselves, appoint any to a lower office, to wit, to be

Deacons, without the Churches own choice of them: But say the Twelve to the multitude of the Disciples, Look ye out among your selves seven men of honest report, full of the holy Spirit, and wise∣dom, whom we may appoint over this business. And those whom the Church chose, the Apostles confirmed. Wherefore if it were not lawful for the Apostles, at their own pleasure, to appoint men to minister so much as alms to the necessities of the poor, without the choice and consent of the Church; much less was it lawful for them to appoint any, among Believers, to the hard and difficult work of the Ministry, without their own choice and approbation. By all which it is clear, that the Congregations of the faithful have power in themselves, according to the doctrine of the Gospel, to chuse their own Ministers.

And therefore seeing the true Church of God cannot possibly be without the word, seeing it is born, and nourished, and encreased, and strengthened, and preserved, and comforted, and perfected by it: And seeing the generality of the Clergy of these times, are ignorant of the mystery of the Gospel, and destitute of the Spi∣rit; it must come to pass, that either the Church must perish for want of the word, or else (according to what we have heard) Believers must meet together, as they can conveniently, up and down the Kingdom; and such Meetings must chuse one or mo fit persons, from among themselves, to be their Elders in the Lord, and then by prayer to commend them to the work of the Ministry, and so to acknowledge them for their Pastors. And there is no doubt, but what Believers met together in the name of Christ, do in this matter, it is done through the working and approving of God himself. And besides this way, I see no other, how (in this great defection of the Clergy) the Church may have the true word of God restored to their meetings and assemblies again. Now this thing that is so directly cross to the way and working of Antichrist, for many Ages together, and is so opposite to Fathers, School∣men, Councels, Doctors, Antiquity▪ Custom, and the general pra••ctice of the Kingdom, cannot be hoped to be accomplished at once, but by degrees, as the lightnings of the Gospel shall enlighten the world, and the Spirit shall be poured forth. And therefore in this matter, let some begin, and the rest follow, as this practice shall be cleared up to them from the Scriptures. For none are to be forced in this matter (if Authority should entertain this truth) but

the Spirit is to be allowed its own liberty, to blow, when and where, and on whom he listeth. Neither ought this to trouble, any, if all do not presently agree with them; it is sufficient, if at first a few begin, whom others may follow afterwards, as God shall perswade them.

Now as the Church hath power to chuse its Officers; so if they prove evil, it hath power, either,

• 1. To reform them. Or,
• 2. To depose them.

1. It hath power to reform them, if so be that they may be brought to repentance and amendment: Yea, as all the evils of the Church do commonly first flow from the Officers, so the reforma∣tion of it is first to begin with them. And who shall reform the Officers of the Church, but the Church it self? Seeing the Officers will be sure to tolerate one another in their Ʋn-Gospel and Ʋn-Christian courses, against the life of Christ, and true practice of the word, because it is their own case. Wherefore seeing the Gene∣rality of the present Clergy,* 1.87 are arrived to this height of evil, that they will not be contented to be servants, but will needs make themselves Lords over Christs Flock, plotting and striving to procure and maintain their Ecclesiastical state by secular power; seeing they have left off to preach Christ, and the Gospel, and onely preach of state-affairs, raging and railing against the most just and necessary proceedings of the Supream Authority of the Kingdom, as not sutable to their designs; seeing they are dai∣ly depraving the sayings and writings of men more righteous then themselves; yea, and dare cast a veil of their fals Expositions over the very Scriptures, to darken them, and make them as Sack-cloth to the world, that the glory of the Father, and the minde of Christ, might (if it were possible) be wholly obscured; yea, see∣ing they are become so vile, that they had rather Christ himself, with his Gospel, and true Church, should all perish, then that they should suffer the least dimin••tion of their power, dignity, riches, dominion and tyranny: What remains, but that the Societies of Christians should meet together to reform these evil Officers? And whereas they are now met to reform the Church, it is far more necessary, and would be far more profitable, for the Congre∣gations

of the faithful, to meet together to reform them, if yet they be capable of reformation; which I confess is much to be doubted, seeing they sin against so clear a light.

2. If the Officers of the Church prove incorrigible, the Church hath power to depose them, seeing they have no indelible character, whatever the Romish Church affirms. Wherefore as the true Church hath power to chuse its Ministers, and to continue them, as long as they remain faithful in their work; so also it hath power to remove them, if they forsake the truth and power of the Gospel. For as in civil Societies, not subjectd to tyranny, Officers that prove evil, are moveable by them that made them; so like∣wise the Church hath power to remove, if it see cause, this spiri∣tual Officer; yea, the spiritual Officer is so much the more move∣able then the civil by how much the more he is intolerable, if he be unfaithful: for the civil Officer can onely hurt in the things of this life, but the spiritual in the things of eternal life. Wherefore the Church hath the greatest necessity to remove him and chuse another; seeing this salt when it hath lost its savour, is good for nothing, but to be cast upon the dunghil. And to this, worthy Mr Tindal, a blessed Martyr, witnesses, saying,

If they (that is, the Ministers) err from the word, then may whosoever God moveth his heart, play Paul and correct him;* 1.88 and if he will not obey the Scripture, then have his brethren ••uthority by the Scripture, to put him down, and send him out of Christs Church, among the Hereticks, which prefer their false doctrines above the true word of Christ.

4. The true Church hath power to call its Councels.

If the Church of the faithful stand in need of a Councel,* 1.89 it may call one, if it pleaseth, and it hath power so to do: and the Councel is not to call and appoint the Church as is now done, but the Church is to call and appoint the Councel; and the Councel is to have its Authority from the Church, and not the Church from it. And for the world, it can no more call the Councels of the Church, then the Church can call the Councels of the world; the Councels of the Church and the world, being as distinct, as the Church and the world themselves are.

Now I said, The Church, if it need a Councel, may call one; be∣cause the Church of Believers now seldom needs a Councel, seeing

all things are so clear in the word of God, with which the faithful are so well acquainted.

There are many other causes why the right Church may very well be without Councels; As,

1. Because Councels; as the manner was, were either called or congregated by the Pope,* 1.90 a meer Ʋsurper in the Church; or by secular and worldly Princes, who advanced themselves to the same power in the Church, though upon another ac∣count. And according to their ends and designs, Councels for the most part, have been guided and pointed.

2. Because they have, for the most part, been made up of Bishops and Ecclesiastical men, who have onely sought the interest and advantage of the Clergie, to the prejudice of the body of Christianity; by which means they have set up their own Kingdom and tyranny over all other Christians.

3. Because, being gathered and met, they have especially medled with outward rites and Ceremonies; and touching these have made binding and coercive laws, to the overthrow of Christian liberty, and the ensnaring and enslaving mens consciences.

4. Because if they have medled with Doctrine, they have rather perverted and obscured the clear word of the Gospel, then truly explicated and unfolded it.

5. Wherein they have done well, yet this evil hath always gone along with it, that they have made People rather look to men then unto God, and that in the very things of God; and to take divine things from them, by a humane saith ra∣ther then from God himself, and his immediate word ac∣cording to the faith of Gods Elect: and so have given forth themselves in their opinions and judgements, as a foundation to the Church, in the stead of Jesus Christ.

6. Because, they always determine the things of God, by the plurality of Votes, and do not weigh but number the suf∣frages, and so the greater part, still overcomes the better; and the many that are called, carry the Vote against the few that are chosen; Whereby it comes to pass that the truth is subdued, and error is established, by a plausible Authority.

7. Because such Councels,* 1.91 commonly attribute to themselves, infallibility; and so, set themselves up, as a peremptory rule, by which the whole Church, must walk, and none must pre∣sume to say to them curita facitis? why do ye so? though they do never so ill. They say, they cannot be judged, by any other Christians, because they are subject to none, but all other Christians are subject to them, and are to be judged by them: They say, they may pronounce all other Schis∣maticks, and Hereticks, but no body must pronounce them so, though they be so. And after they have once drunk of this cup of abomination, what hope can there be, that any thing hereafter, should be done right among them?

8. And lastly, because after so many Councels, things have not been the better, but the worse in the Church, through their means: for it is not dead laws and orders, wrtten by men, will do the true Church any good; but the living law of God, written in their hearts, by the Spirit, as God hath promised to do, saying, I will write my law in their hearts, and put in it their inward parts. For as the law of sin hath been written in our natures, to corrupt us; so the law of the Spirit of life, must be written also in our natures to reform us. Wherefore, after all their Decrees, Laws, Rules, Orders &c. the Church commonly hath been so far from be∣ing bettered, that it hath become more ignorant of the Word, superstitious formal, prophane then before.

All these things being seriously considered, the Church may very well want Councels.

Now if any shall say,* 1.92 Yea, but had not the Church a Councel in the Apostles times, as we see Act. 15? and did not they order and decree matters in the Church?

I answer,* 1.93 the Church had a Councel then, but far differing from the Councels now adaies; for,

1. That Councel was not called, nor packed together by secular power, but freely met together, by the general consent o•• the Church of the faithful: For by the Believers at Antioch, it was agreed, that Paul and Barnabas should go to the Apostles and Elders at Jerusalem, about the matters in controversie.

2. This Councel did not consist only of the Apostles and Elders, but of the brethren also, and whole Church; and the

whole Church, as well as the Apostles and Elders, did agree and order what was done in that matter.

3. That free Councel, consisting of the Apostles, Elders and Brethren, did not determine any thing by their meer power and authority, but debated the business by the word, & by the word concluded it: And so it was not the Authority of the Councel did any thing, but the Authority of the Word, that did all in that matter; as you may see in the fore named place. And in these regards that Councel differs from ours.

Now if notwithstanding all this,* 1.94 the Church upon some occa∣sions, desire a Councel (for herein (as in all other outward things) it is free) it must minde these things.

1. That it hath power it self to call one, as the Primitive Church had. And what men can object against this, of worldly Princes calling them; let them not say, what they did, but what they ought to have done.* 1.95

2. As the Church it self is to chuse its Councel, so it is to chuse it, out of its self; For the Councels of the Church are to be chosen out of the Church, and not of the world; out of the faithful, and not out of unbelievers. For the natural man that neither knows nor savours the things that be of God, can be of no use here; but he must be able to know the word of God from the doctrines of men and to separate the precious from the vile, that is employed in this matter. And so the natural, carnal and litter 〈◊〉〈◊〉 man must be declined here, where the things are wholly spiritual and divine; and the spiritual man onely, who speaks spiritual things by a spiritual rule, must be heard and regarded; and so a man must first be of the Church, ere he can be of the Councel.

3. As the Church is to chuse men out of it self, for its Coun¦cel, so likewise it is to chuse brethren, as well as Elders; and Ecclesiastical men are not to meddle alone, in the matters of the Church, and to thrust out other Christians, as if they were necessarily to be concluded in, and by them.

4. In chusing Elders and Brethren to this work, great care is to be had, that they chuse not men of worldly power or place, lest wordly power, and Authority, and honour, might seem to

bear sway in the things of the Kingdom of God: but they are rather to make choyce of men destitute of these things, that it may appear, whatever they do, is done only by the clear evidence of the word, and influence of the spirit, and so onely by the law of love, all secular power and force being excluded.

5. The Church hath power to judge of all Doctrines, and that both of its Officers and Councels.

The Clergie and Ecclesiastical men have been wont to chal∣lenge to themselves the knowledge and judgement of Doctrines, and have excluded ordinary Christians from it; whereas in truth, the judgement of doctrine belongeth to the people, and not to the Ministers. And all Christs Sheep have power to judge of the do∣ctrine the Ministers teach, whether it be Christs Voyce, or a Strangers, John 10. and Christ commanded them to take heed of false Prophets, which come to them in sheeps cloathing, being inwardly ravening wolves, Mat. 7. And the Apostle com∣mands them, to try the spirits, whether they be of God: and hath said, Let one or two speak, and the rest judge, 1 Cor. 14. &c. by which, with many other Scriptures it is evident, That Ministers are not to judge of doctrine for the People; but the People are to judge of the doctrine of the Ministers, and according as they find it to be of God, or not of God, to receive it, or reject it. For every one is to be saved by his own faith, and not by another mans; and so is to take heed how he hear the things of faith at his own peril; and he is not (if he will be wise to salvation) to take up things on trust, in a matter that concerns, either his eternal life, or eternal death.

2. As the Church is to judge of the Doctrine of its Officers, so also of its Councels: For the Church judges of them, and their doctrine also by the word, and doth not take all, that they deter∣mine for truth, to be certain and unquestionable: Yea, in the first Councel of the Apostles, Act. 15. Other Churches and Christians had both liberty and power, to try both the doctrine and Spirit of the very Apostles, in that matter, and were not to swallow it down whole, as they say, because the Apostles had determined it, and they were holy men; but the faithful were to judge, whe¦ther or no, they had judged according to the word; and if not, they might have resisted them, as Paul did Peter. And Paul gives this

liberty to Christians; yea, we have it from Christ himself, whe∣ther Paul had allowed it or no, to try the very Apostles them∣selves, and the very Angels of Heaven, whether they bring the right word or no: for Christ, commanded the Apostles, to teach that Nations, to observe and do, whatsoever he had commanded them, and nothing else; and saith Paul, If I, or an Angel from hea∣ven, bring you any other doctrine, let him be accursed. So that the Church hath power, to examine, try and judge, the doctrine of the Apostles and Angels, much more of other men, who have not re∣ceived such an anoynting, neither do live in so clear a light of God.

And thus I have declared, the things, which seemed to me both convenient and necessary, for the true Church to know, for the preserving of that peace among themselves, which they have in Christ.

Now as the judgement of the Church, is to be rectified in these things; so the practice of it, is to rectified, in other things, for the preserving it in peace.

The things wherein the practice of the Church, is to be rectified in the Way of Peace, are either,

1. More absolute and general. Or,

2. More special and occasional, in case of difference among the faithful.

Among the things that are more absolute and general, which are to be done, to procure and preserve the peace of the Church: these nine things, that follow, have not the least place.

1. Practical Rule for Peace.

1. The true Church is to preserve it self distinct from the world:* 1.96 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,* 1.97 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,* 1.98 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;* 1.99 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,* 1.100 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;* 1.101 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,* 1.102 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,* 1.103

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;* 1.104 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,* 1.105 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,* 1.106 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,* 1.107 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;* 1.108 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,* 1.109 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,* 1.110 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,* 1.111 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,* 1.112 By what means may the Church be able to keep out error?

I Answer,* 1.113 It may certainly keep out Error by these means.

1. Let the Church suffer none to teach among them,* 1.114 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.* 1.115

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;* 1.116 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;* 1.117 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,* 1.118

Whether the Magistrate hath not power to suppress errour by the sword;* 1.119 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;* 1.120 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,* 1.121 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,* 1.122 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,* 1.123 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;* 1.124 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,* 1.125 whether the Magistrate can do no∣thing at all, towards the suppressing of Errors?

I answer,* 1.126 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,* 1.127 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;* 1.128 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,* 1.129 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,* 1.130 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,* 1.131 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,* 1.132 Socrates, the Writer of the Ecclesiastical History, who lived after the dayes of Theodosius, speaking of the fasting before Easter,* 1.133 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;* 1.134

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,* 1.135 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,* 1.136 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,* 1.137 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:* 1.138

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,* 1.139 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,* 1.140 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;* 1.141 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.* 1.142 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.* 1.143

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;* 1.144 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,* 1.145 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,* 1.146 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:* 1.147 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,* 1.148 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,* 1.149 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,* 1.150 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;* 1.151 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,* 1.152 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,* 1.153 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,* 1.154 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,* 1.155 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,* 1.156 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,* 1.157 and to debate the business quietly by the word of God.

Likewise the Bohemians,* 1.158 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,* 1.159 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,* 1.160 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,* 1.161 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,* 1.162 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,* 1.163 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,* 1.164 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,* 1.165 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,* 1.166 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.

FINIS.

Notes

• * 1.1

  The peace propounded, is,
• * 1.2

  1. Not between the Church and the world.
• * 1.3

  2. Nor be∣tween the car∣nal and spiritual children of the Church.
• * 1.4

  Spiritual Chri∣stians make up the body of Christ.
• * 1.5

  Carnal Chri∣stians the bo∣dy of Anti∣christ.
• * 1.6

  Peace be∣tween the children of peace.
• * 1.7

  What the right Church is not.
• * 1.8

  What it is.
• * 1.9

  How the Church of God differs from the Churches of men.
• * 1.10

  How the true Church may be known, though spiritu∣al and invi∣sible.
• * 1.11

  Quest. 2.
• * 1.12

  Answ.
• * 1.13

  How we may be joyned to the true Church, though invisi∣ble.
• * 1.14

  The Church the body, as well as Christ the head, a great mystery.
• * 1.15

  The Church just such a bo∣dy as Christ is a Head.
• * 1.16

  Wherein the Unity of the true Church lies.
• * 1.17

  The right Church is one body.
• * 1.18

  This one bo∣dy compre∣hends Be∣lievers of all Ages.
• * 1.19

  Of all sorts.
• * 1.20

  Many things to be consi∣dered from the Churches unity of body.
• * 1.21

  1 Cor. 12.
• * 1.22

  Who break this bond of the Churches Unity.
• * 1.23

  The right Church is one Spirit.
• * 1.24

  Who break this bond of Unity.
• * 1.25

  Quest.
• * 1.26

  Answ.
• * 1.27

  The right Church have one hope of their calling.
• * 1.28

  Who break this bond of Unity.
• * 1.29

  The right Church hath one Lord.
• * 1.30

  Who break this bond of the Churches Unity.
• * 1.31

  The Assem∣blies vote for their govern∣ment.
• * 1.32

  The right Church hath one faith.
• * 1.33

  Unity of preserves peace.
• * 1.34

  1. Notwith∣standing di∣versity of in∣ward gifts.
• * 1.35

  2. Notwith∣standing di∣versity of out∣ward works.
• * 1.36

  Who break this bond of the Churches Unity.
• * 1.37

  Who break this bond of Unity.
• * 1.38

  The right Church hath one God, and Father of them all.
• * 1.39

  The true Church is a Kingdom of Brethren.
• * 1.40

  Where all are, 1. Alike dear to God.
• * 1.41

  2. Alike dear to us.
• * 1.42

  This one God and Father of the true Church, is, 1. Above you all.
• * 1.43

  2. Through you all.
• * 1.44

  3. In them all.
• * 1.45

  Who break this bond of Unity.
• * 1.46

  There is no other bond of the Churches unity besides these seven.
• * 1.47

  It is a wicked thing to cry up Uniformi∣ty in the stead of this Unity.
• * 1.48

  How the uni∣on which God hath wrought among Believers, should be preserved in the com∣munion, which they have here in this world, with one ano∣ther.
• * 1.49

  To preserve that peace a∣mong our selves we have in Christ.
• * 1.50

  1. We must know some things other∣wise then we do.
• * 1.51

  Particularly the Churches Government. Church go∣vernment two fold. Immediate, Mediate.
• * 1.52

  Gods imme∣diate govern∣ment twofold.
• * 1.53

  1. The govern∣ment of his special pro∣vidence.
• * 1.54

  Ego saepe cer∣tas rationes conatus sum Deo praescribe∣re, quibus ute∣retur, in admi∣nistratione ec∣clesiae, &c.
• * 1.55

  2. The Go∣vernment of his spiritual presence.
• * 1.56

  The Church never wanted this two-fold Government of God in any Age.
• * 1.57

  It were to be wished, that they that are so busie about outward or∣ders in the Church, were themselves acquainted▪ with inward temptations.
• * 1.58

  The mediate Government of the Church is Christs, and not Mans.
• * 1.59

  What the mediate Go∣vernment of the Church is.
• * 1.60

  The particu∣lars contain∣ed in this mediate Go∣vernment.
• * 1.61

  Church-power given to the whole Church alike.
• * 1.62

  Math. 16. 19. explained.
• * 1.63

  The Keys, gi∣ven to all that have the reve∣lation of the Father.
• * 1.64

  Quest.
• * 1.65

  Answ.
• * 1.66

  What the Keyes are.
• * 1.67

  The true power of the true Church, is a spiritual and heavenly power.
• * 1.68

  2 Cor. 10. 8.—13. 10.
• * 1.69

  Christs power extends it self to the whole Church, but no further.
• * 1.70

  The word the only outward instrument of Church pow∣er.
• * 1.71

  Christiani eo verbo, & non alio regi de∣bent, quo Chri∣stiani, id est li∣beri à peccatis fiunt; hoc est, solo Evangelio Dei puro, sine additionibus Conciliorum, Doctorum, Pa∣trum, &c. Lu∣ther. Epist. ad Carol Ducem Subaud••ae, tom. 7. f. 483.
• * 1.72

  Quae ergo in∣sania est, spon∣tanee bonos urgere legibus malorum?
• * 1.73

  Sunt non pa∣rum multi, le∣ves & futiles homunciones, putantes rem Evangelicam gladio & pug∣nis esse promo∣vendam. Ibid.
• * 1.74

  Reputate ani∣mo, quo gladio ipse Papatum, &c.
• * 1.75

  What the Church can do through the power it hath received from Christ.
• * 1.76

  1 It can con∣vene and meet toge∣ther, as often as it pleaseth.
• * 1.77

  2. It can ap∣point its own orders.
• * 1.78

  Rules to be observed in the Churches appointing its Orders.
• * 1.79

  Nunquid Ec∣clesia per mun∣dum guber∣nanda est, & non potius con∣tra morem mundi, co quod scriptum est, nolite confor∣mari huic se∣culo? Jo. Gers. Decl. Viror. Ecclesiast.
• * 1.80

  The carnal Chnrch minds outward Or∣ders more then the pow∣er of godli∣ness.
• * 1.81

  The Church is to appoint Orders for its Officers, and not its Offi∣cers for it.
• * 1.82

  3. To chuse its Officers.
• * 1.83

  What Officers the Church is to chuse?
• * 1.84

  3. Who chuses them.
• * 1.85

  Object.
• * 1.86

  Answ.
• * 1.87

  Hi profecto non venient in concilium, ut ••udicentur ab aliis, ut emen∣dent ea qua ipsorummet conscientia, a∣d••oque totus mundus emen∣danda esse cla∣mat, sed om∣nes alios ju∣d••care & sub∣jugare; suam illam potenti∣am retinere•• & quicquid ipso∣rum obstat li∣bidini, concul∣care, è medio tollere cona∣buntur. Bul∣linger. Ep. ad Edward sex••.
• * 1.88

  Tindal. Pra∣ctise of Po∣pish Prel. p. 344.
• * 1.89

  4. Can call its Councels.
• * 1.90

  Certain rea∣sons why the true Church may very well want a Coun∣cel.
• * 1.91

  Nam quid ex∣pectemus ex generalium conciliorum determinatio∣nibus, docent ros proxima a∣liquot secule∣rum exempla, jam inde ab an••is quandra∣gintis aut am∣plius. Quo e∣nim crebriora ceiere concilia, lanto magis in∣valuit super∣stitio, & error in doctrina, abusus in riti∣bus, superbia, luxuries, ava∣ritia, omnis{que} c••••rplio in docentibus, vel saccrd••tibus, denique soedis∣sima omnis dis∣cipl••nae oblite∣ratio. Bulling Epist ad ••d∣vard. Sex••um.
• * 1.92

  Object.
• * 1.93

  Answ.
• * 1.94

  Rules to be observed in calling a Councel.
• * 1.95

  Ex ejusmodi coetu. i. e. fide∣lium, delig•• n∣di erunt homi∣nes ad concili∣um; hoc v••ro esset pulcherri∣mum conciliū, quod ab ipso Spiritu Sancto regeretur. In hanc senten∣tiam & Ly••a scriptum reli∣quit, Ecclesiam nō aestimandam esse ex summis illis, aut spiri∣tualibus or∣dinibus, sed ex verè creden tibus. Luth. Libel. de no∣tis verae Ec∣cles. tom. 7. s. 152.
• * 1.96

  The Church is to keep it self distinct from the world.
• * 1.97

  The true Church is to be contented with its own power, for its own affairs.
• * 1.98

  Object.
• * 1.99

  Answ.
• * 1.100

  The true Church is not to force men unto it against their wils.
• * 1.101

  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.
• * 1.102

  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.
• * 1.103

  Fox vol. 1. p. 150.
• * 1.104

  The true Church hath no distinction of Clergy and Laity.
• * 1.105

  Gal. 3. 28.
• * 1.106

  Equality a∣mong Churches
• * 1.107

  Christ the Head, is sub∣jected in the subjection of any true Church that is of his body.
• * 1.108

  The true Church keeps its Officers in subordination to it self.
• * 1.109

  Regendae Ec∣clesiae ratio, n••n imperium est, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.110

  All true Chri∣stians and Churches take Christ alike for their Head.
• * 1.111

  The true Church keeps out all error in Doctrine.
• * 1.112

  Quest.
• * 1.113

  Answ.
• * 1.114

  The wayes whereby the true Church keeps out Er∣ror.
• * 1.115

  Object.
• * 1.116

  Answ.
• * 1.117

  1 Cor. 14 36.
• * 1.118

  Quest.
• * 1.119

  Whether the Magistrate hath power to suppress error.
• * 1.120

  Answ.
• * 1.121

  Object.
• * 1.122

  Answ.
• * 1.123

  Quest.
• * 1.124

  Answ.
• * 1.125

  Quest.
• * 1.126

  Answ.
• * 1.127

  The true Church doth not inforce Uniformity, in outward Orders and Discipline.
• * 1.128

  Fox vol. 1. pag 72.
• * 1.129

  Iraen & Me∣hex. l. 4.
• * 1.130

  Nihilo tamen minus omnes illi, pacem in∣ter se retinue∣runt, & reti∣nemus etiam∣num; & jejunii dissonantia, fi∣d••i concordiam commendat.
• * 1.131

  Euseb. l. 5. c. 26.
• * 1.132

  Socrat. l. 5. c. 19.
• * 1.133

  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.
• * 1.134

  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.
• * 1.135

  John Gerson against Uni∣formity.
• * 1.136

  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
• * 1.137

  Luther against Uniformity.
• * 1.138

  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.
• * 1.139

  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.
• * 1.140

  Melancton a∣gainst Unifor∣mity.
• * 1.141

  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.
• * 1.142

  Rules to be observed to procure and preserve peace in the Church, when the faithfull differ, among themselves.
• * 1.143

  The weight of things wherein they differ, is to be considered.
• * 1.144

  Rules to pre∣serve peace when the dif∣ference a∣mong the faithfull is in circum∣stantial things.
• * 1.145

  4. To be con∣tented with the substance of Gods Kingdom in the faithfull.
• * 1.146

  5. To take care in these three things of great im∣portance.
• * 1.147

  1. That they equally admit men of diffe∣rent judge∣ments in these things, into the communi∣on of Saints.
• * 1.148

  2. That they equally use and imploy them.
• * 1.149

  3. That they do not de∣stroy the one, to uphold the other.
• * 1.150

  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.
• * 1.151

  Phil. 3. 15, 16.
• * 1.152

  If the differ∣ence be in doctrine, ab∣solutely ne∣cessary to sal∣vation, what the faithfull must do in this case.
• * 1.153

  Zuingl. respon. ad libel. Stre∣thionis, tom. 2. f. 302.
• * 1.154

  Luther. Far∣rag. epistol. tom. 7. s. 509.
• * 1.155

  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.
• * 1.156

  Albertus Duke of Bo∣russia.
• * 1.157

  Melch. Adam. in vita Osiand.
• * 1.158

  The Bohemi∣ans.
• * 1.159

  Fox. Mortyro∣log. vol. 1. p. 858.
• * 1.160

  2 Esdr. 3.
• * 1.161

  2. If the do∣ctrine after hearing of it be found damnable, the community, is
• * 1.162

  To condemn the doctrine.
• * 1.163

  2. To excom∣municate the person.
• * 1.164

  Rules to be observed in excomuni∣cation.
• * 1.165

  Excommuni∣cation, the Churches last punishment.
• * 1.166

  Conclusion.